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Sharia Incorporated 2010 PDF
Sharia Incorporated 2010 PDF
Otto (ed.)
research research
Sharia
Sharia incorporated is an ambitious study of how Islamic law traditions have
Sharia Incorporated
been incorporated into the national legal systems throughout the Muslim
world. Both puritan Islamists and Western alarmists tend to oversimplify and
misrepresent the role and position of sharia. In response, this book takes stock of
the actual legal positions, putting them into their socio-political and historical
Incorporated
contexts. The twelve country chapters, each written by laudable international
scholars speak to the historical evolution of Islamic, legal, and political ideas and A Comparative Overview of the
practices. They consider the key legal issues raised by the ‘Islamic awakening’ Legal Systems of Twelve Muslim
of recent decades. Otto’s conclusion presents the main findings of this unique
comparative study and explains why the incorporation of sharia is such a thorny Countries in Past and Present
governance problem for any government in today’s Muslim world. It is intended
that this wealth of facts and analyses contributes to current debates on sharia, Edited by
law, and politics. Jan Michiel Otto
Jan Michiel Otto is Professor of Law and Governance in developing countries
at Leiden University, and director of the Van Vollenhoven Institute for Law,
Governance and Development.
Sharia incorporated is essential reading for anyone who seeks a better informed, more
nuanced picture of law in Muslim majority countries than we normally get. Without being
starry-eyed, the country studies show the complexity of reconciling law with custom, and
religious with secular laws. Sometimes violent Puritanism clashes with older forms of
religious discourse, market economies affect older ways of life, and modern states struggle
to make traditional and modern institutions cohere. If nothing else, this book offers a
necessary antidote to glib thinking and ignorant prejudice.
– Prof.dr. Ian Buruma
General Editor:
Jan Michiel Otto (Leiden University)
Editorial Board:
Abdullahi Ahmed An-Na’im (Emory University)
Keebet von Benda-Beckman (Max Planck Institute for Social
Anthropology)
John Bruce (Land and Development Solutions International)
Jianfu Chen (La Trobe University)
Sally Engle Merry (New York University)
Julio Faundez (University of Warwick)
Linn Hammergren
Andrew Harding (University of Victoria)
Fu Hualing (Hong Kong University)
Goran Hyden (University of Florida)
Martin Lau (SOAS, University of London)
Christian Lund (Roskilde University)
Barbara Oomen (Amsterdam University and Roosevelt Academy)
Veronica Taylor (The Australian National University)
David Trubek (University of Wisconsin)
SHARIA INCORPORATED
All rights reserved. Without limiting the rights under copyright re-
served above, no part of this book may be reproduced, stored in or in-
troduced into a retrieval system, or transmitted, in any form or by any
means (electronic, mechanical, photocopying, recording or otherwise)
without the written permission of both the copyright owner and the
author of the book.
Table of contents
Acknowledgements 7
Editorial note 10
Preface 11
Marileen and our children, Miriam, Benjamin and Saskia, have joined,
supported and taught me more than I could ever expect.
Tables
The tables in this book, other than those where a source is explicitly
mentioned, have been composed by the editor and are based on conclu-
sions drawn by the individual authors. The tables serve to allow the
reader to compare countries on specific themes or issues. The tables
can be found in the Chapter 1, Chapter 14 and in the Annexe.
Preface
finally, is it really true that in the last 25 years legal systems in the
Muslim world have been islamised and moved away from human
rights, democracy, and the rule of law?
At the time of the start of the WRR projects, Islam had become a ma-
jor issue in Dutch politics. Had it hitherto been regarded as a world re-
ligion with its good and bad sides like any religion, since the late 1990s
maverick politicians had risen to prominence by calling Islam ‘back-
ward’ (Pim Fortuyn, Ayaan Hirsi Ali) and its Prophet ‘a paedophile’
(Hirsi Ali). Likewise, filmmaker and columnist Theo van Gogh, before
he was brutally murdered by a Moroccan fundamentalist, wrote consis-
tently about Moroccan immigrant Muslims as ‘the goatfuckers’ or ‘the
fifth column’. He depicted the mayor of Amsterdam Cohen, admired
by many for his capacity to bridge and unite, as soft and naïve, and
even called him a ‘Nazi-collaborator’. The heated atmosphere in the
Netherlands during the years after 9/11 has been captured well by Ian
Buruma in his book Murder in Amsterdam. The WRR research projects
on Islam were to take place in turbulent conditions and could count on
sharp criticism, regardless of the results.
Table of contents
1.1 Theme, purpose, and approach 19
What this book is about 19
Purpose and perspectives 19
Approaches chosen 21
1.2 Sharia incorporated 23
Conceptualisation of sharia and Islamic law 23
Sharia incorporated 26
1.3 Countries, concerns, and contested issues 28
Selecting twelve Muslim countries 28
Main concerns, contested issues, common assumptions, and
questions 29
Legal status of women 31
Cruel corporal punishments 31
Violations of human rights 32
Economy and finance 33
Monitoring the islamisation of law 33
1.4 National legal systems, three delicate
areas of law 34
Composition of national legal systems 34
Dysfunctions of legal systems 35
Rule of law and human rights: authoritative standards? 37
1.5 Ideological-religious currents and discourses 38
The moderate-puritan dichotomy and beyond 38
Major discourses about incorporation of sharia 40
1.6 Towards a realistic history of
sharia and national law 41
Selecting turning points and historical periods 41
The millennium of sharia as the living law (c. 800-c. 1800) 42
1.7 A voyage around the Muslim world 44
Notes 48
Bibliography 48
INTRODUCTION 19
constant stream of media reports and the alarmist responses which are
mentioned in the preface of this book. Perhaps reading this book will
help to put things in perspective.
Approaches chosen
The focus of this book lies on the contemporary legal systems of twelve,
predominantly developing countries with clear Muslim majorities.2 The
book certainly does not pretend to be a major book about sharia as
such. There are excellent works by renowned authors such as Hallaq
(2009), Vikør (2005), or the earlier generation of Coulson (1964) and
Schacht (1964), who focus on sharia – or Islamic law – itself. They do
so mostly from a historical perspective, usually dealing with recent de-
velopments only briefly at the beginning or end of their studies. They
explore the issues of the formation and theory of sharia, its methodolo-
gies, and its prescriptions, in great detail. There is also a rich selection
of literature about particular aspects of sharia, on Islam and constitu-
tional law, Islam and human rights, the status of women and family
law in the Arab world, Islamic criminal law, Islamic courts, etc.
In contrast, this book looks at the processes of incorporation of sharia
in national legal systems from a socio-legal perspective. This means that
the authors do not only describe the contents of the law, but also try to
shed light on the formation and functioning of law in context. One of
the strong points of socio-legal scholarship is its capacity to distinguish
law from social reality, ‘law in the books’ from ‘law in action’, text from
context. This is important because it is precisely in this border area that
confusion and contestation about sharia have often originated.
As for the historical parts of the respective country chapters, the
authors have identified longitudinal and recent trends. In the sections
about recent history (1985 to the present) they pay particular attention
to governance contexts, facilitating our understanding of why actors
made certain decisions. Thus we have looked at law as a reflection of
political and social forces and values that have evolved over time in par-
ticular societies.
The study’s focus on national laws raises questions about its rele-
vance, such as: Do these laws really matter to ordinary people? How do
these laws relate to the local social realities of justice seekers? Several of
the chapters refer to studies in legal anthropology about the interaction
between citizens and legal institutions. I regret that the scope of this
project did not allow more space to the authors, some of whom are in-
deed social and legal anthropologists, to go down to the grassroots level
and present local case studies. Still, you may notice that much of their
writing is informed by first-hand knowledge of local developments. In
22 JAN MICHIEL OTTO
this way, the book tries to link law not only to history and governance,
but also to society at large.
The term ‘Muslim countries’ in this book is used merely to describe
the setting. It does not imply any social, political, or legal characteristic,
and has no explanatory value. The term ‘developing countries’ is more
important in this respect. The countries in this book are often societies
that face serious development problems. Not only do many developing
countries suffer from insecurity, economic stagnation, poverty, injustice,
and a lack of quality education and proper health care, they also see
first-hand that their traditional rural societies are falling apart in the
face of rapid urbanisation. Breakdown of social control in such transi-
tional societies has led to a rise of social ills common in almost every
country in the world – crime, prostitution, drug abuse, drinking. Often
socio-political conditions are not conducive for national law and govern-
ance to take over the full and effective regulation of society. Corruption,
lack of resources, and other inefficiencies appear to be endemic.
The approach taken in this study fits within the academic domain
that addresses the formation and functioning of legal systems of devel-
oping countries and their contributions to governance and develop-
ment, which at a number of universities worldwide is now called Law,
Governance, and Development (LGD) studies. The impetus for the
study at hand stems from that intellectual tradition. LGD studies have
their roots partly in the studies of colonial law and postcolonial law.
Generally, LGD studies is regarded as part of the broader category of so-
cio-legal studies, which combines the study of law with the legal specia-
lisations of other disciplines.3
Many LGD case studies have drawn gloomy conclusions about the ef-
fectiveness of national law in Asia, Africa and Latin America, about in-
justices and the lack of ‘real legal certainty’. Explanations often refer to
the colonial heritage of legal pluralism, the imbalance of political power,
uneven economic conditions, and/or legal and institutional weaknesses.
These explanations differ considerably from an approach, which mainly
points at the islamisation of law as the root cause of injustice and fail-
ing legal systems in the Muslim world. Such approach has become
fashionable among some islamologists and philosophers, who consider
Koranic verses as the unchangeable, uniform, normative essence of
Muslim thought and behaviour. In contrast, socio-legal scholars focus-
ing on the interaction between law and social context, are prepared to
observe change, and diversity, both in legal texts as well as in social
practices.
INTRODUCTION 23
The profession of the Muslim scholars who, thus, studied and devel-
oped the sharia, has always been a mixture of what we nowadays would
call theologians and jurists. In Arabic those among the ulama, who spe-
cialise in Islamic jurisprudence are referred to as faqih (plur. fuqaha, ex-
pert of fiqh, jurist, or ‘legal’ scholar). They may work as a scholar and
teacher in a seminary, as a mufti (the one who issues fatwas or legal opi-
nions about what rule of sharia applies to a particular case) or as a
judge (qadi).5 The broader category of ulama, is usually translated as ‘re-
ligious scholars’, or just ‘scholars’. While in this book different authors
use all of these terms sometimes in different ways, in the introduction
and conclusion of this book I will refer to the ulama as ‘scholars’.
Islamic law has often been said to be a law of scholars, as opposed to ci-
vil or continental law, which is often regarded as law-maker’s law, and
common law, which is supposedly judge-made.
It has been the perennial objective of Islamic scholars to discover and
develop ‘the sharia’ as a concrete body of rules and principles.
Common people used to consult the scholars, asking them what ‘the
sharia’ would prescribe in a particular case. Meanwhile, the many
24 JAN MICHIEL OTTO
Yet, we face the problem that many people – from ‘puritan’ Islamists to
their Western critics – continue to assume and propagate that the sharia
is a uniform thing, a fixed set of norms that is binding upon all
Muslims, regardless of where they live, and which cannot be moder-
nised, because it is ‘divine and unchangeable’. Indeed, many nations,
groups, and individuals use the term sharia to present their interpreta-
tion as the definitive divine law. How then can this idea of a fixed, un-
changeable sharia, deriving from Islamic theology, be consonant with
the social reality of widely diverging interpretations of sharia, or, as
Fuller and others suggest, of a diversity of ‘sharia’s’? A realistic solution
starts with the acknowledgment that the manifold ways in which law-
INTRODUCTION 25
Islamic law is not a code. This is why the frequently heard call
for its ‘application’ is meaningless, most particularly when calls
are made for the application of sharia – this last term does not
designate law, but is a general term designating good order,
much like nomos or dharma […].
Sharia incorporated
The title Sharia incorporated is meant to catch the essence of the twelve
stories that make up this book.6 In all Muslim countries of old sharia
has been regarded as a divine plan. To be applicable and practical, how-
ever, the principles and rules of sharia must be interpreted and laid
down. This has always raised vital questions, such as: Who will do this?
When and where? To what extent? How? And with what purpose? Will
there be a check on this power? What if people do not agree? Initially,
as indicated above, religious scholars performed this task, and often
with a considerable degree of autonomy from the rulers. That situation
has changed notably since the early nineteenth century, when the world
was gradually divided up into independent states.
States by definition consist of institutions that are supposed to have
the authority to make and enforce rules that govern their people. Their
internal and external sovereignty is a conditio sine qua non of their exis-
tence. Therefore, states can in principle not accept the existence of a
parallel structure with similar objectives, unless it can be incorporated
in the structures and laws of that state itself. This is exactly what we
have seen happening with sharia.
Intermediate stages of incorporation occurred as long as Muslim ter-
ritories formed part of colonial empires – or the Ottoman empire for
INTRODUCTION 27
that matter – during the nineteenth and early twentieth centuries. After
independence, which came to the Muslim states in three big waves, in
the 1920s, the 1940s, and the 1960s (see 14.2), the new political elites
had to decide how religion should be embodied in ideology, policy, and
law. Suddenly nationalist leaders and religious leaders, who had fought
side by side in the struggle for independence, became opponents. For
in all Muslim countries the new political elite of independent states
opted for supremacy of their own authority, their own decrees, their
own national laws. That was the new rule of the game, and it would not
change. All other normative systems and the traditional elite were to be
incorporated into the state’s legal, political, and administrative systems.
As such, state interference with sharia became broad and deep. Political
and legal marginalisation became the fate of both sharia as well as of
the class of scholar-jurists, who had developed and applied it.
As you will read in the following chapters, the modalities of incor-
poration differed hugely. The kings of Saudi Arabia, who have always
had to rely on support of the powerful religious elite of Wahhabi scho-
lars, proclaimed the Quran and the Sunna to be the country’s ‘constitu-
tion’, and as such denied that name to the ‘basic law’ that spells out the
organisation of that state. They gave the Wahhabi scholars important
positions and powerful voices within the state legal and political system.
To the contrary, the new elite under Atatürk removed sharia from the
Turkish legal system and kept tight control on religion through the
Diyanet, the state office for religious affairs. The King of Morocco be-
came ‘commander of the faithful’ and had a decisive voice in how
sharia-based law would be codified in family legislation. The govern-
ment of Egypt accepted in its constitution the principles of sharia to be
‘the source of legislation’, but ultimately decided not to adopt its sub-
stantive criminal law, and to modernise its family law. In Iran, the Shah
failed to recognise the political power of the scholars in his country;
upon the overthrow of his regime, Khomeini and his clerical associates
became the new political elite who could incorporate their views in state
policies and national law.
A consistent fact in all twelve national laws except for secular Turkey
is that sharia has been incorporated in the state system, often adapting
old interpretations of sharia to socio-economic changes. Although criti-
cised and contested by many different – if not all – sides, the incorpora-
tion of sharia by the state remains essentially a fact of life. About this
incorporation different political camps use different discourses to
further their goals. So it is not uncommon to see that certain acts of in-
corporation are regarded as islamisation of national law by one camp
and as annexation of sharia by the state by another (see 1.5).
28 JAN MICHIEL OTTO
Nigeria, with a Muslim population of only about 50 per cent, does not
meet our definition of a Muslim country. However, the size and impor-
tance of the country – and the ramifications of the programmes of sha-
ria implementation recently undertaken in twelve of its Northern states
– led to the decision to include Nigeria in this study.
The book’s preface refers to the post 9/11 context in which these con-
cerns took centre stage, namely heated domestic and international de-
bates and strongly conflicting ideas on Islam, and especially sharia. To
Muslim ‘puritans’, embracing the sharia has always seemed the very
best thing that they themselves and their country could do. Muslim
‘moderates’ have held different views both of the role of sharia in state
and society and of how sharia should be interpreted; but being
Muslims, they have of course not been opposed to sharia as such. For
many people in the West, however, sharia started symbolising the main
foreign threat to their society. Among those alarmed, vocal academics,
politicians, and other opinion leaders embarked on a more confronta-
tional course.
For years the abovementioned concerns were constantly brought to
public attention, and the sensitised media were able to report almost
daily on worrisome issues from the Muslim world – topics ranging
from the prosecution of Baha’i in Egypt, to the rise of a ‘puritan’
Muslim party in Morocco, to honour killings in Turkey, to the hanging
of young homosexuals in Iran, to violent attacks in Pakistan, or to pub-
lic flogging in Aceh, Indonesia. Most of the headlines covered a specific
issue that seemed to fit well within one of the four main concerns men-
tioned above. For the purpose of systematic analysis, I have listed those
worrisome issues and added the alarmist assumptions that since a few
years have become so common in the West.
Supremacy of sharia
Within this first area of concern, the following issues can be
distinguished:
– Scope. This issue concerns the extent to which sharia influences a
national legal system as a whole. Many assume that in Muslim
30 JAN MICHIEL OTTO
countries sharia has pervaded all areas of public law and private
law.
– Territory. This issue involves the geographical spread of particular
sharia-based laws within a particular country. It is often assumed
that islamisation of the law in a specific district or province repre-
sents a wider change and spread throughout the whole country.
– Orientation. This issue touches on which of the competing views
and movements within the Muslim world is actually dominant,
especially in interpretations of sharia. Many assume that islamisa-
tion of law automatically implies the supremacy of ‘puritan’ views,
rather than ‘moderate’ perspectives.
– Basic norm. This begs the question as to whether the foundational
norm of a country’s legal system is the constitution itself – as op-
posed to ‘the sharia’ or ‘Islam’ – if particular provisions in the con-
stitution state that sharia is the main source of legislation or that
every law should comply with the tenets of Islam. It is often as-
sumed that an increasing number of constitutions have actually in-
troduced sharia as their highest or basic norm.
– Legal decision makers. This issue is about who ultimately decides the
rules in a legal system: religious scholars, who are experts of the
fiqh? Or the office holders and officials of the state, such as elected
parliamentarians, administrators and bureaucrats, and professional
judges trained in national, largely secular, law. Many assume that
sharia-based legal systems are theocracies that leave decisions in
law-making, interpretation, and adjudication to religious scholars
trained in Islamic religious institutions rather than to professional
policy-makers and jurists trained in secular universities.
Consequently, law enforcement in these systems is assumed to be
entrusted to a religion-based sharia police.
– Islamic codification. The issue is whether the existing law codes,
which were often based on Western models, have been thrown over-
board completely and replaced by fully Islamic codes. It is often as-
sumed that Western law codes have indeed been replaced by new
Islamic codes that are totally different.
– Islamic courts. The issue is whether states have established separate
Islamic judiciaries that have taken on the functions of secular state
courts. A popular assumption is that Islamic courts have indeed
been established or entrusted with increased powers.
– Islamic ruler. The issue involves the conception of an Islamic gov-
ernment as essentially authoritarian, without powerful elected par-
liaments or independent courts capable of maintaining a check on
the powers of the ruler or head of state. Many assume that heads of
the executive power possess vast legal authority derived from sharia,
and without any democratic constraints.
INTRODUCTION 31
1
Several important amendments were incorporated, notably in 1980, 2005 and 2007.
2
According to the Basic Ordinance (1992) the country’s divine sources of Islamic law form its constitution.
3
This is an Interim Constitution for a five years period, after which South Sudan will decide about its future.
4
The constitution was last amended in 2004
5
The history of independent Iran goes back thousands of years.
6
Many amendments were incorporated.
7
Since 1998 four important amendments have strengthened the rule of law considerably.
8
Since 1957 hundreds of amendments were enacted.
JAN MICHIEL OTTO
INTRODUCTION 37
This lack of justice and legal certainty can in part be attributed to le-
gal causes, such as the inadequacy of laws, restricted or faulty legal
mandates of institutions, and incomplete or vaguely construed legal
procedures. In addition, the dysfunctions are closely related to other,
non-legal problems of development and governance, such as insecurity,
poverty, illiteracy, authoritarianism, and corruption. Curing the pro-
blems of legal systems, therefore, presupposes progress in other areas.
The plurality, fragmentation, and overlapping of normative systems in
most developing countries add to the problematic nature of governance
and law. It would require much imagination to see how the general
Islamist recipe – ‘introduction of the sharia’ – can provide a practically
feasible way out of these complex problems. Meanwhile, the common
objective and direction to which most countries have subscribed is the
‘rule of law’. This has become an appealing concept because it reflects
the ideal of justice, which underlies all ideologies, religions, and nation-
states, and it also provides for an elaborate set of legal and institutional
standards with practical guidance.
individuals, notably civil and political rights, social and economic rights,
and group rights.
In order to control compliance with these procedural and substantive
principles, the rule of law, as Bedner has proposed, also requires a third
set of elements to be in place, namely of control mechanisms: (a) the ex-
ecutive arm of the state must establish internal correction mechanisms on
unlawful administrative actions; (b) an independent judiciary, accessible
for every citizen, must be responsible for conflict resolution through inter-
pretation and application of the law; and (c) complementary quasi-judicial
institutions, such as an ombudsman, a national human rights-institution,
and various tribunals, must be in place to further ensure compliance with
the rule of law.
Over the last few decades the legal systems of the world have un-
doubtedly moved towards this rule of law. Yet, while country A’s legal
system may have succeeded in complying with most rule of law stan-
dards, it can still violate certain human rights. In the case of a Muslim
country, such violation may stem from its adherence to certain interpre-
tations of sharia. ‘Puritan’ regimes will as a matter of principle refuse
to formally review provisions of the divine sharia against secular legal
standards, but instead prescribe a reverse testing. ‘Moderate’ regimes
rather tend to accept the rule of law to be the dominant standard for
most practical purposes. In fact, both camps can agree about most of
the abovementioned elements of the rule of law, since there is no con-
flict with any sharia provision. Yet, certain human rights standards are
contested by puritans time and again as being ‘Western’ and ‘un-
Islamic’. From a human rights perspective, it is precisely the violation
of those standards that has given rise to the concerns and contested is-
sues listed above in 1.3. The recurring conflicts about those issues have
made certain parts of national law in the Muslim world rather thorny
and delicate, politically speaking. We find those delicate parts mostly in
constitutional, family, and criminal law. For this reason, the focus in
the legal sections of each country study is on these three areas of law
and their relationship to sharia in the country at hand.
In the ‘puritan’ paradigm there are no grounds for legal reforms that
take contemporary socio-economic changes into account. In the ‘puri-
tan’ view:
The actual social impact that the law might have upon people is
considered irrelevant. Although people might feel that the law is
40 JAN MICHIEL OTTO
The Shari’a […] functioned like the symbolic glue that held the
diverse Muslim nation together, despite its many different ethni-
cities, nationalities, and political entities. […] [T]he Shari’a re-
mained the transcendent symbol of unity, and the jurists [scho-
lars] were the Shari’a’s guardians [… and] stayed above the petty
political and military conflicts and […] provided the quintessen-
tial source of religious authority in the Muslim world (Abou El
Fadl 2007: 34).
Although practice was often different from the sacred doctrine, Islam,
nevertheless, furnished the people with a cohesive element and histori-
cal continuity. Rule according to sharia was the common element, as it
was also the minimum requirement for an Islamic government. The re-
cognition by the ruler that sharia was the official law preserved the
unity of the community and its Islamic character. Under the great sulta-
nates, Islamic law was thus ‘the criterion for the legitimacy of an
Islamic state’ (Esposito 1998: 31).
has played a central role in the development of law in the Middle East.
During the nineteenth century, Egypt became one of the prime leaders
of modernisation in the region. Later, the country was to become the
centre of Islamic modernism inspired by Muhammad Abduh. The
country was also home to the great legal scholar Sanhuri, who managed
to draft a civil code during the interbellum on the basis of French law,
Egyptian case law, and sharia, which was to be introduced in over a doz-
en countries in the region. In 1980 a constitutional amendment de-
clared the principles of sharia to be the main source of legislation, but,
as we will see, this would not stop the liberalisation of marriage law.
From Egypt, we will move to the very Western corner of the Muslim
world, Morocco (see chapter 3). When the country became a French
Protectorate in 1912, the sultan agreed to seek French assistance for the
development of its legal system. Soon after independence in 1956,
Morocco introduced a codification of sharia, the Personal Status Code
of 1958. Having been amended several times, it now contains one of
the most progressive family laws in the Islamic world. During this pro-
cess, the king, who according to the constitution is ‘Commander of the
Faithful’, played an important role.
Like many Muslims do each year, we now set course for Saudi Arabia
(see chapter 4), where we find a different set of legal rules altogether.
Protecting the Holy Places where Islam originates from and hosting the
annual pilgrimage, Saudi Arabia, led by the ruling dynasty of the
Sauds, takes centre stage in the Muslim world. Sharia is its national
law, and law reform has been slower and more cautious than in any
other country. For decades, the powerful clan of the Wahhabi, which
sits in the country’s most powerful religious seats, has promoted mis-
sionaries all over the world to present the Wahhabite puritan model as
the only right one. Religious missions in Asia, Europe and Africa were
funded by profits made from the rich oil reserves.
Next we cross back over the Red Sea to Africa, to the Sudan (see
chapter 5). This state has been devastated by long lasting civil wars aris-
ing from the conflicts between the Islamic North, the non-Islamic
South, and later with rebel groups in Darfur. When in 1983 general
Numeiri had not succeeded in lifting his poor country into a higher
stage of socio-economic development, he announced a grand scale isla-
misation of the law. Since then, the Sudan has tried to ‘cleanse’ its legal
system of all traces of liberal British and Egyptian-French roots.
However, as part of the peace negotiations with the South in 1998 and
2005, relatively liberal constitutions were put back in place.
From the Sudan we continue into Turkey (see chapter 6), the country
that is considered by some as the bridge between Europe and the
Middle East – among the most populous countries in the Middle East,
like Egypt and Iran, and a country that has been steering its own
46 JAN MICHIEL OTTO
ideological course for almost a century. Atatürk turned Turkey into a se-
cular nation after the end of the First World War, and to date it con-
tinues to be so. However, the rise of religious parties, such as the AK
led by Erdogan, has repeatedly led to tensions involving the army, the
police, and the judiciary. Perceived as symbol of religiosity, the issue of
the wearing of the veil has been the centre of tense political and legal
debate, perhaps more so than in any other country in the world.
Our journey continues into Afghanistan (see chapter 7) in Central
Asia. King Amanullah tried to reform this country at the same time
when and in the same way as Atatürk was busy reforming Turkey. Yet,
nation building in Afghanistan turned out to be a slow and difficult pro-
cess. Since the late 1970s, a large part of the country became the battle
field for tribal warlords, Russian troops, and Islamic resistance fighters.
The 1990s saw how the resistance forces were joined and overruled by
a new militant movement, established with support from the United
States, Saudi Arabia, and Pakistan: the Taliban. During their authoritar-
ian rule, the Taliban gave Osama bin Laden the opportunity to prepare
the infamous Twin Towers attack in 2001. After the subsequent
American invasion, the Taliban were expelled and foreign troops were
deployed to support the government in Kabul in hopes of maintaining
the rule of law in this poor and fragmented country.
If one crosses the border into Iran (see chapter 8), one arrives in a re-
latively organised and developed country. It is here that the Shah
launched his greatest modernisation policy, which only partially suc-
ceeded. In response to severe political repression, the Iranian people
supported the 1979 Islamic Revolution en masse. More than thirty years
after the Revolution, it may seem that the strong islamisation of the le-
gal system has barely, if at all, been toned down. Iran is the only coun-
try of our dozen where religious scholars have seized executive and ju-
dicial power and oversee the governance of the state. However, over the
last decades, social, intellectual and political movements have vigorously
advocated legal change – with some limited successes – and reformers
have gained an increasing amount of support. During the 2009 election
campaigns, opposition against the present regime and calls for reform
became massive.
Pakistan (see chapter 9), a country stricken by poverty and ethnic
conflict, had a troublesome start and until the present day is frequently
uprooted by violence. As is the case in Afghanistan, customary law is
still dominant in the rural areas. Military and civil presidents have up-
held a fairly authoritarian regime. In 1979, General Zia ul-Haq over-
threw the democratically elected government of Ali Bhutto in a coup
d’état and tried to legitimise his rule by introducing a strict adherence
to Islamic law. Large nationalist parties, as well as the judiciary, which
follows the British legal tradition, exert a moderating influence on the
INTRODUCTION 47
North promulgating Islamic criminal law. Ten years later this book re-
constructs the events and takes stock of the results.
After this cursory voyage you have reached the end of the introductory
chapter. Hopefully you are now prepared to immerse yourself into the
fascinating individual country chapters, and to gain, while reading, an
ever more complete overview and deeper insight into how sharia has
been incorporated in national legal systems throughout the Muslim
world.
Note to Preface
1 Berger 2006; Otto 2006; Otto, Dekker & Van Soest-Zuurdeeg 2006.
Notes to Chapter 1
1 In this chapter in particular and in many parts of the book the term ‘sharia’ is used
instead of ‘Islamic law’. For the purpose of this study it was found preferable to dif-
ferentiate between sharia and law. The term sharia then denotes divine rules that, ac-
cording to the religion of Islam, emanate from God. The term law, as commonly
used, refers to man-made rules and norms, issued by and enforceable by state insti-
tutions. Of course we can also define the term law more broadly to encompass sys-
tems of religious law and religious authorities, but in the context of this study that
could also easily create unnecessary confusion. Readers can especially be confused
when in certain literature about sharia (translated from Arabic into English), authors
refer to ‘sharia’ by using the term ‘the law’, as in the phrase for example ‘[t]he status
of women according to the law is equitable to men’.
2 Except for Nigeria, see 1.3.
3 These specialisations include legal history, sociology of law, legal anthropology, law
and development studies, law and economics, comparative law of developing coun-
tries, court studies, and the legal dimensions of political and governance studies.
4 This closure of the gate has been an established theory but some authors have con-
tested it, a.o. Hallaq (2009).
5 Dispute resolution according to classical fiqh requires parties and/or the judge to con-
sult a mufti, whose fatwa will then be applied to the case by the judge. Today, this sys-
tem is still in use in Saudi Arabia.
6 The term ‘incorporated’ is merely introduced in order to point at the historical pro-
cess, in which states have appropriated the legal function of sharia. The term does
not have the connotation of a business entreprise or a multinational company and
should not be understood as such.
INTRODUCTION 49
Bibliography
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Al-Azmeh, A. (1993), Islams and modernities. London: Verso, Phronesis.
Allott, A. (1980), The limits of law. London: Butterworth.
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de droit et de jurisprudence.
Bedner, A. (2010, forthcoming), ‘An Elementary Approach to the Rule of Law’, Hague
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Berger, M.S. (2006), Klassieke sharia en vernieuwing. Amsterdam: Amsterdam University
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D.C.: Carnegie Endowment for International Peace.
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Esposito, J.L. (1998), Islam and politics. Syracuse: Syracuse University Press.
Feldman, N. (2008), The Fall and rise of the Islamic state. Princeton: Princeton University
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Hallaq, W.B. (2003), ‘Muslim rage and Islamic law’, Hastings Law Journal 54(6): 1705-1719.
Hallaq, W.B. (2009), Sharia. Theory, Practice, Transformations. Cambridge: Cambridge
University Press.
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Science Vol.2, December 2006: 165-186.
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Touchstone.
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html, accessed 2 May 2010.
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Oxford University Press.
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Marshall, P. (2005), Radical Islam’s Rules. The Worldwide Spread of Extreme Shari’a Law.
Freedom House’s Center for Religious Freedom. Oxford: Rowman & Littlefield
Publishers, Inc.
Otto, J.M. (2006), Nationaal recht en sharia. Rechtssystemen in moslimlanden tussen traditie, poli-
tiek en rechtsstaat. Amsterdam: Amsterdam University Press.
Otto, J.M., A.J. Dekker & L.J. van Soest-Zuurdeeg (eds.) (2006), Sharia en nationaal recht in
twaalf moslimlanden. Amsterdam: Amsterdam University Press.
Peters, R. (1997), ‘De hedendaagse toepassing van het islamitisch recht’, in H. Driessen
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259-277. Nijmegen: SUN.
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Vikør, K.S. (2005), Between God and the Sultan: A history of Islamic Law. London: Hurst.
2 Sharia and national law in
Egypt
Abstract
Notes 84
Bibliography 85
SHARIA AND NATIONAL LAW IN EGYPT 53
The advent of Islam in the early seventh century A.D. was followed by a
period of rapid expansion that brought Islam and the Arabic language to
Egypt. Egypt’s strategic location between North Africa and Southwest Asia is
exemplified by the completion of the Suez Canal in 1869, turning the
country into an important hub of world commerce and geopolitical
importance. Egypt gained its independence from Britain in 1922 and became
the Arab Republic of Egypt in 1952. With a current population of
approximately eighty million people, Egypt is the most populous country in
the Middle East. The overriding majority – approximately 90 per cent – are
Sunni Muslim. The remaining 10 per cent of the population is predominately
Coptic Christian, but other Christian denominations are also represented.
The Jewish community emigrated during the late 1950s. Arabic is the official
language in Egypt. Most legislation has been based on European and, later,
on Anglo-Saxon legal systems. Since 1980, the ‘principles of sharia’ are the
primary source of legislation.
During the period from 640 until 642, Egypt – then part of the
Byzantine Empire – was conquered by Islamic armies coming from the
Arabian Peninsula. Egypt’s population was primarily Coptic, but over
the course of the next two centuries most Copts converted to Islam.
Egypt has played a central role in Islam’s history, not least because of
its Islamic educational institution, al-Azhar. Founded in 972 A.D. in
what is now the medieval quarter of Cairo, al-Azhar quickly became re-
puted and developed into one of the main centres of Islamic learning
in the world. Not surprisingly, the Grand Sheikhs of al-Azhar and its re-
ligious scholars (‘ulama’) have often influenced Egyptian politics. In
turn, the Egyptian authorities have attempted to exert influence over the
university throughout the centuries and with varying success (see 2.2).
From 1517 onwards, Egypt became a semi-autonomous province of
the Ottoman Empire. In response to Napoleon’s brief occupation of the
country (1798-1801), the sultan of the Ottoman Empire sent a military
force under leadership of Muhammad Ali to Egypt to end the French
occupation. When the French troops left the country in 1801,
Muhammad Ali (1769-1848) declared himself Egypt’s legitimate and
rightful leader and was able to secure the country an even more autono-
mous position within the Ottoman Empire. Muhammed Ali established
a monarchical dynasty that would remain in power until its overthrow
54 MAURITS BERGER AND NADIA SONNEVELD
Legislative reforms
In the nineteenth century, multiple forms of legislation and jurisdiction
operated alongside each other. Muslims, Christians, and Jews main-
tained their own religious family laws and family courts. Courts with
jurisdiction over Muslims – the sharia courts – also applied (uncodified)
Islamic jurisprudence to other cases brought to the attention of these
courts (e.g. contractual and land disputes). In addition, there were na-
tional courts, which applied governmental legislation as its primary
source of legal authority. When located in rural areas, these courts often
applied customary law as well. Finally, cases involving disputes between
foreigners and Egyptians were referred to the so-called Mixed Courts;
disputes between foreigners were referred to their respective consulates
(based on a certain degree of legal immunity as part of the
Capitulations Treaties concluded in the previous centuries between the
Ottoman Empire and European states).
Starting in the 1880s, the Egyptian legal system went through a pro-
cess of unification (Brown 1997; Cannon 1988), and in 1883, national
laws were introduced in the fields of civil, commercial, criminal, and
procedural law. These laws were adopted from European models, espe-
cially the French, German and Italian ones, and contained very little, if
any, reference to Islamic law (Najjar 1992). New national courts were
created to implement these codes, but the jurisdiction of the Muslim,
Christian, and Jewish family courts remained untouched (until 1955), as
was the case for the Mixed Courts (until 1949).
SHARIA AND NATIONAL LAW IN EGYPT 55
The process of legal and social modernisation at the end of the nine-
teenth century was paralleled by reforms in Islamic thought, in particu-
lar regarding the scope of sharia. The movement that initiated these re-
forms became known as al-nahda. Literally translating as ‘awakening’,
the al-nahda is a modernisation and reform movement that originated
in Egypt in the latter half of the nineteenth century and spread to other
Arab countries. It found its expression in the adaptation of Western
codes and later in the codification of rules of sharia concerning the fa-
mily and inheritance (Najjar 1992: 62). Rifa‘a Bey al-Tahtawi (1801-
1873), scholar of the mentioned al-Azhar, played an important role in
this process. He was one of a first group of Egyptians who were sent by
the government to study in Europe. Upon return, he became an impor-
tant religious scholar (‘alim) and eventually the ideologue behind the re-
forms Muhammad Ali wanted to introduce. As such, one of the key
problems al-Tahtawi found himself faced with was the question of how
Egypt could be modernised without losing its Islamic character.
According to al-Tahtawi, the solution lay in adapting the sharia to ‘mod-
ern times’ through using a method of selection (takhayyur), which, in
certain situations, allowed Muslims to follow legal interpretations of
Sunni schools of jurisprudence other than their own (Esposito 1982:
50; Öhrnberg 1995: 523-524).2
Modernising sharia
A later pioneer in the area of modernisation of the sharia was another
Azharite, Muhammad Abduh (1849-1905), who wielded great influence
in his capacities as a religious scholar (‘alim), state mufti,3 and minister.
Although Abduh was a proponent of modernisation, he argued that the
process needed to be implemented on the basis of the sharia rather
than a blind adoption of the Western model (Haddad 1994: 30-59;
Hourani 1970: 130). Upon his visit to France he came to the conclusion
that modern European societies had created a social order that was
much closer to the Quranic ideals than Muslim societies had achieved
thus far. Hence, the famous remark that is attributed to him: ‘In France
I saw Islam but no Muslims; in Cairo I see Muslims but no Islam.’
Along with Jamal al-Din al-Afghani (1838-1897), Abduh tried to develop
an Islamic alternative for the swift social and legal changes that were
being forced through by Muhammad Ali and later by the British in
Egypt. This alternative became known as al-salafiya, and has as its most
important goals reformation of Islamic education and the perception of
Islam so that Islam could find its place within a society undergoing
constant change.4
Like al-Tahtawi, Abduh considered the four Sunni schools of jurispru-
dence equal to one another and he therefore rejected the obligation to
56 MAURITS BERGER AND NADIA SONNEVELD
Mubarak, also a military man, took over and became the next president
in the following elections.
The 1980s
From the 1970s onwards, Egyptian society has provided a striking illus-
tration of the religious revival of Islam. Islam has become a primary
source of authority or at the very least a standard that must always be ta-
ken into account. Movies, literature, and clothing have become more
modest and conservative than thirty years ago, and across all academic
disciplines, Islamic views on the subject have become relevant foci of
study. Reference to Islam in public discourse has come to dominate all
facets of daily life and led to a form of Islamic political correctness
(Bayat: 2007). This development is not to be interpreted as a reaction
against modernity or international standards. To the contrary, during
this and the next decades, one witnesses a trend of conforming Islamic
concepts to modern standards.7 This has led to hybrid solutions, such
as the concept of ‘Islamic human rights’, or the ‘Islamic state’. This
66 MAURITS BERGER AND NADIA SONNEVELD
The 1990s
In the 1990s, the Muslim Brotherhood continued its activities in the areas
of health care and education. Their popularity and efficiency became illus-
trative of the government’s dysfunction in these areas. This implicit criti-
cism of the government became painfully clear during the 1992 earth-
quake, when first aid workers from the Muslim Brotherhood reached the
disaster scenes much earlier than those of the government. In response, a
law severely restricting such operations was promptly adopted.
After a period of relative calm, Egypt was confronted with other, vio-
lent forms of Islamic activism as Muslim extremists committed an un-
precedented wave of attacks on ministers, security forces, and later
Copts and tourists. These events culminated in 1997, when Muslim ex-
tremists massacred 63 tourists in Luxor (Upper Egypt). Mubarak re-in-
stated the state of emergency and Egypt rapidly became a place where
anyone displaying Islamic sympathies risked being arrested and tried in
a military tribunal. Mubarak created these military courts in the early
1990s after state security courts began to acquit accused on grounds
that evidence against them had been obtained through the use of tor-
ture and, as such, was inadmissible (Brown 1997). The move to try civi-
lians in courts where the evidentiary standards were far less stringent
than civil or even security courts was quite a dramatic break with the
previous decades’ emphasis on support for democratic institutions and
rights-based legislation.
The growing popularity of the Muslim Brotherhood combined with
violent attacks by Muslim extremists in Upper Egypt, and the fact that
Islam had become a generally accepted part of the social and political
discourse did not leave legal development unaffected. Individual claim-
ants began bringing claims before the courts as to the ‘un-Islamic’ con-
tent of books, films, and government decisions (e.g. the prohibition on
wearing the niqab (veil covering the face) in public schools and the ban
on female circumcision in state hospitals) (Bälz 1998, 1999).
In some cases, claimants found a sympathetic ear within the judi-
ciary. This appeared especially to have been the case, when Islamist law-
yers brought before the court the case of university professor Nasr Abu
68 MAURITS BERGER AND NADIA SONNEVELD
Zayd, whom they accused of apostasy on the basis of his academic writ-
ings. While apostasy is not punishable under Egyptian penal law, it does
carry certain legal consequences under personal status law such as the
interdiction of marriage between a Muslim woman and a non-Muslim
man, or intestate inheritance between Muslims and non-Muslim rela-
tives. In the case of Nasr Abu Zayd, it was argued that his writings ren-
dered him an apostate and, consequently, that the marriage with his
Muslim wife was void, since he was not a Muslim anymore (Berger &
Dupret 1998; Berger 2003). This argument was upheld by the Court of
Cassation, which, after lengthy deliberations on the nature of his writ-
ings, ruled in 1997 that Nasr Abu Zayd was indeed an apostate. This ar-
gument has since then been successfully used against a number of
Egyptian intellectuals (Yüksel 2007: 179), although legislative changes
have curtailed this practice.10
In contrast, the Supreme Constitutional Court, entrusted with the re-
view of legislation on the basis of their constitutionality – including
Article 2 declaring sharia to be ‘the principal source of legislation’ – has
adopted a more cautious position with regard to the use of Islamic rules
and principles (Bälz 1998, 1999; Bernard-Maugiron 1998, 2003). The
Court has laid down a few important ground rules: first, it is the only
court allowed to rule on (in)compatibility of Egyptian legislation with
the sharia; and, second, only legislation implemented after 1980 must
conform to the principles of the sharia. Furthermore, the Constitutional
Court holds a restrictive view of what is encompassed by obligatory
rules of sharia and, consequently, accords the legislature a wide margin
of legislative freedom.
The 1990s were also tumultuous with regard to the subject of human
rights. Several Egyptian human rights organisations that adopted an in-
dependent and critical stance towards the government were established.
Western countries gave considerable financial and moral backing to
these groups in an effort to further stimulate a broader agenda for de-
velopmental cooperation, which placed a high value on the development
of civil society. The Egyptian government tacitly tolerated these organi-
sations; but, in 1999, it amended the law on non-governmental organi-
sations so that human rights organisations came directly under the
scrutiny of the Ministry of Social Affairs, causing these organisations to
lose their independence. Furthermore, in 2000, several human rights
organisations were indicted for accepting Western funds to finance
their activities. This action was justified with a dormant decree from
1992 that was based on the Emergency Law.
before. Of the 2005 and 2007 amendments, the latter were the most
comprehensive (see 2.4). Their main thrust is toward democratic reform
and economic liberalisation. New repressive provisions about emergency
law have already been contested strongly, and the political debate about
the need for another round of reforms is expected to continue.
According to this constitution Egypt is a ‘democratic state’ based on
the separation of the three powers of the government, the People’s
Assembly and the judiciary. The political system is officially based on
the plurality of parties, but at the same time it is forbidden to establish
a political party on the basis of religion, race or gender, nor when the
new party’s programme is similar to that of an existing party. In addi-
tion, the constitution lays down the basic rights and freedoms of citi-
zens, which include the freedom of belief and the freedom of practising
religious rights, the freedom of expression, as well as press freedom.
The Supreme Constitutional Court was established for the purpose of
reviewing compatibility of legislation with the Constitution. In Egypt,
legislation is promulgated by the People’s Assembly. The 1980 amend-
ment made ‘the principles of the sharia’ the primary legal source for all
Egyptian legislation. The Supreme Constitutional Court has ruled that
this condition for legislation only applied to laws promulgated after
1980. Although the Supreme Constitutional Court is the only judicial
forum with jurisdiction to evaluate the constitutionality of laws, the
Supreme Administrative Court (the highest legal organ of the Council
of State) has also played a role in assessing legislative compatibility with
the sharia. From case law it appears that both Courts interpret ‘princi-
ples of the sharia’ restrictively. According to both courts, these princi-
ples are confined to rules that are ‘fixed and indisputable’, which tech-
nically refers to rules explicitly mentioned in the Quran or the Sunna,
and that are not open to deviation or interpretation. For all other rules,
the Courts have held that the Egyptian legislator is authorised to inde-
pendently interpret the sharia (ijtihad) in a way that respects the goals
and intention of the sharia (Arabi 2002; Bälz 1998, 1999; Berger 2003;
Dupret 1997).
The Constitution provides for an independent and non-arbitrary judi-
ciary. The Egyptian judiciary is indeed known for that. In section 2.4 we
have noted, for example, that the government in its prosecution of al-
leged terrorists felt compelled to turn to military tribunals because regu-
lar as well as security criminal courts began to increasingly acquit sus-
pects due to the unlawful manner in which evidence had been pro-
cured. Another example is the nullification of electoral results at
various elections, although this form of judicial scrutiny was curbed by
the constitutional amendment of 2007.
74 MAURITS BERGER AND NADIA SONNEVELD
Marriage
A marriage concluded in accordance with the applicable religious law
(Islamic, Christian, or Jewish) needs to be registered in order for it to
be legally valid. For Muslims, registration must be undertaken with the
civil registrar (ma’dhun). Non-Muslims and foreigners are required to
register their marriage with the Ministry of Justice. Unregistered mar-
riages – urfi marriages for Muslims, church/synagogue marriages for
non-Muslims – are, in principle, in legal limbo. While they may be con-
sidered socially valid, they are not recognised by the courts as per
Article 99 on the Law on the Organisation of Sharia Courts. This is
especially problematic for women who are, thus, prevented from peti-
tioning the court for enforcement of their marital rights (e.g. mainte-
nance or divorce). However, after the introduction of new procedural
law on personal status in 2000, women in urfi marriages have been gi-
ven the possibility to divorce, on the condition that they provide some
form of documentation proving their marriage.
One of the formal conditions to an Islamic marriage is the offer and
acceptance of the bride and the groom in the presence of two male
Muslim witnesses. A religious ceremony or the presence of a cleric is
common, but not required under the law. In August 2000, a new mar-
riage contract was introduced which added the possibility of including
SHARIA AND NATIONAL LAW IN EGYPT 75
Divorce
Under Islamic law, men may end their marriages unilaterally without
being required to produce a reason for the divorce. This form of di-
vorce, or end to the marriage, is called repudiation (talaq). Under
Egyptian law, this right is upheld but can only be enforced once the
husband has registered the divorce with the civil registrar (ma’dhun)
within thirty days after he has pronounced the talaq. The registrar is, in
turn, required to notify the wife of her divorce. Failure to register the re-
pudiation does not render the divorce invalid, but is punishable by a jail
sentence of up to six months and/or a penalty of up to two hundred
Egyptian pounds (approximately 25 Euros).
A woman in Egypt can initiate divorce in various ways: in court by ju-
dicial divorce (tatliq), by means of contractual stipulations, and by way
of khul‘ (upon payment of financial compensation and renunciation of
financial rights). The latter can also take place outside the court when
the husband divorces his wife upon her request (which mostly is
granted only upon payment of financial compensation).
In the first type of female-initiated divorce (tatliq), the wife may petition
the court for divorce on one of the grounds identified in the law. These
grounds include: a) the husband’s absence of more than one year with-
out an acceptable excuse, or a three-year absence caused by a prison
sentence; b) damage or harm caused to the wife, which is defined on
the basis of the wife’s socio-economic position (and in certain cases in-
cluding the husband marrying a second wife); c) failure by the husband
to fulfil his legal obligation of maintaining his wife; and d) a severe ill-
ness of the husband of which the wife was not aware at the time the
marriage was concluded.
The second way for women to obtain divorce is through contractual
stipulations. Since 2000, a woman has the possibility to include such
stipulations in her marriage contract. For instance, she can stipulate
that her husband will not marry another wife or that she is allowed to
work outside the home. When the husband violates these stipulations, a
woman has the right to dissolve the marital bond. Another kind of con-
tractual agreement is that the man cedes his right of talaq to his wife,
76 MAURITS BERGER AND NADIA SONNEVELD
Since the establishment of a new Family court system in 2004, all mat-
ters pertaining to divorce, such as alimony and custody, are treated by
one and the same judge in one court. The new legislation also specifies
that husbands in divorce cases initiated by their spouses can appeal
only once against the court’s decision and this appeal cannot be to the
Court of Cassation. In case of a divorce through khul‘, the husband can-
not appeal at all.
Consequences of divorce
After divorce, children are entitled to alimony (nafaqa) to be paid by the
father. Since 2000, men who do not fulfil their alimony obligations are
punishable with jail sentences of up to thirty days.
Egyptian law allows for two kinds of financial compensation for the
ex-wife, depending on the type of divorce. In the event of a regular re-
pudiation or judicial divorce, men are required to continue maintaining
their ex-wives for a period of three months (the so-called ‘iddah period
during which the woman cannot marry another man in order to make
sure that she is not pregnant by her ex-husband). In case of repudia-
tion, the man is also obliged to pay financial compensation (muta‘), if
the wife did not play a role in bringing about the repudiation and did
not consent to it. This compensation may equal the maintenance for a
period of up to at least two years. Women who initiated the divorce
through khul‘ or by invoking breach of the marital contract stipulations
are not entitled to either ‘iddah or muta‘ compensation.
With regard to the children of divorced parents, a distinction must be
made between guardianship (wilaya) and fosterage (hadana) of the chil-
dren. Guardianship refers to the overall supervision of the children in
financial affairs and matters such as the choice of school. Guardianship
lies with the father and remains with him after divorce until the chil-
dren reach maturity. Fosterage on the other hand is the day-to-day care
of children and is the right and duty of divorced mothers. According to
Egyptian law, this right applies to daughters until the age of twelve and
to the sons until they reach ten years of age. Once the fosterage periods
lapses, children are transferred to the care of their father unless a judge
determines that it is in their best interest to remain with their mother.
In case of the latter, the law allows fosterage of girls to be extended until
they marry (or reach the majority age of 21 years before that time) and
of boys until they reach the age of fifteen.
Inheritance
Islamic inheritance law has a strong religious foundation due to the
many inheritance rules laid down in the Quran and Sunna. Egyptian
78 MAURITS BERGER AND NADIA SONNEVELD
intestate and testamentary inheritance laws (Law of 1946 and 1943, re-
spectively) are based on the Hanafi school of law, although selective use
has been made of rules of the other schools of law (takhayyur). In some
instances rules have been inserted that have no basis in sharia at all,
like the possibility to testate to legal heirs.
Intestate law adheres to the complicated system of fractions and por-
tions of the estate to be divided in a certain order among the heirs speci-
fied in the Quran and the male heirs on father’s side. By testament, a
maximum of one third of the estate may be bequeathed. These laws ap-
ply to all Egyptians, regardless of their religion. This means, among
other things, that according to intestate inheritance law women are en-
titled to half the amount men are entitled to if they both occupy the
same testamentary inheritance positions (e.g. when they are brother and
sister). It also means that Muslims and non-Muslims may not legally in-
herit from each other; these rules, however, do not apply to testamentary
bequests. Therefore, in the case of a marriage between a Muslim man
and a non-Muslim woman, the spouses may not inherit from each
other; neither may the children in such a marriage, who are legally con-
sidered Muslims, inherit from their non-Muslim mother. However, this
religious impediment does not apply to the testamentary inheritance, so
that Muslims may freely – but up to a maximum of one third of the es-
tate – testate to non-Muslims and vice versa.
2.10 Conclusion
issues. The introduction of the principles of the sharia being the most
important source of legislation, the growing influence of Islam in
Egyptian society, and extremist Muslim violence, particularly in the
1990s, do not seem to have changed this.
On the basis of these developments, one can conclude that in Egypt’s
legal system a form of compromise has been found between sharia and
Western law. This does not mean that a new system of laws has ap-
peared. The critical element appears to be that national law and legisla-
tion must be authentic, and in the eyes of many Egyptians this means
that it must be Islamic. Until now, one finds introduction of nominal
authentic Islamic legal principles only in personal status law; all other
legislation is considered Islamic by virtue of not contradicting princi-
ples of sharia. Whether authentic or symbolic, Egypt mostly uses sharia
for adapting legislation to current and new situations, in part because
of international pressure to adhere to international treaties and
conventions.
Notes
Another article, which gave women with children the right to stay in the matrimonial
home after divorce, enraged men, who facing Cairo’s difficult housing market, feared
that they would be thrown out of their houses. Disagreement also arose over a provi-
sion stipulating that women remain entitled to maintenance (nafaqa) even if they
work without spousal consent (Fawzy 2004: 35-36).
6 The Supreme Constitutional Court’s ruling concerning the unconstitutionality of the
1979 Law on personal status should not be interpreted as the court generally taking
an anti-women stance. Having created a furore in Egyptian society in January 2000,
the same court ruled in November 2000 that women should be given the right to tra-
vel without the consent of the husband, and in December 2002, it declared that the
highly controversial right of women to unilateral divorce (khul‘) was in accordance
with the constitution. According to Arabi, the commitment of the Supreme
Constitutional Court ‘to democratic values and constitutional principles ought to be
emphasised’ (2002: 353).
7 A process that has been labelled ‘post-Islamism’ (Bayat 2007).
8 For example, in the case where a husband married a second wife against the will of
the first wife, the first wife did not have the automatic right of divorce, as was the
case in the 1979 Jihan Law. But, under the 1985 law a woman had to apply to the
court to determine whether the second marriage had caused the first wife sufficient
harm to warrant the dissolution of the marriage.
9 An example is the introduction of payment of compensation (mut‘a) in cases where a
woman has been divorced against her will and without any cause on her part (see
also 2.6 below).
10 For instance, individuals no longer have the right to accuse a third party of apostasy
in order to have him or her divorced; this has become the prerogative of the public
prosecutor. It explains why an Egyptian court rejected such a divorce case, raised
against the feminist writer Nawal el Saadawi in 2001 on grounds that the public pro-
secutor had not filed the case. See Women Living Under Muslim Laws, ‘Egypt: Court
rejects Saadawi forcible divorce case’, http://www.wluml.org/node/638, dated, 31 July
2001.
11 It must be noted that al-Gebali’s appointment to the SCC was not without contro-
versy. As a member of the National Council for Women (a ‘governmental NGO’
headed by the wife of the president, Suzan Mubarak), many have criticised her for
being too close to the government.
12 It must be noted that this new way of introducing personal status reform does not
tell anything about the acceptance and practice of such reform among the masses. In
fact, much personal status reform was still very controversial (Sonneveld 2009).
13 The Christian laws are those of the Coptic-Orthodox, Greek-Orthodox, Syrian-
Orthodox, Armenian-Orthodox, Catholic and Protestant denominations. The Jewish
laws are those of the Rabbinic and Karaite sects.
14 The dower is to be distinguished from the dowry (money or goods given by the bride
and/or her family to the groom and/or his family).
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3 Sharia and national law in
Morocco
Léon Buskens1
Abstract
Islamic law has taken a drastically different place in the legal sys-
tem of Morocco in the course of the twentieth century. The pro-
tectorate rule of France and Spain, between 1912 and 1956, was a
turning point. Until then, Islamic law was, at least ideally, the law
of the state, although in practice the decrees of the sultan and lo-
cal customs also had considerable importance. Colonialism im-
plied the creation of a dual legal system, formalisation of Islamic
and customary law, and large scale import of European legal
norms. After independence, this system of legal pluralism was
gradually replaced by a unified legal system based on the French
legal model. Nowadays, Islamic norms are mainly to be found in
the law of family and inheritance, codified in the Mudawwana; in
limited parts of the law of evidence; and in some areas of the law
on immovable property. Although in this process of state forma-
tion Islamic norms have been marginalised in substantive terms,
they have recently become very important in the political domain.
The king uses Islam to legitimise his rule, while islamist opposi-
tion movements refer to sharia as a way to criticise the regime in
power. In present-day Morocco, opposing groups engage in pub-
lic debates in which they invoke their particular understandings
of Islam, human rights, and civil society.
Table of contents
Introduction 91
3.1 The period until 1920. Attempts at reform and loss of
independence 92
Islamic law as scholars’ law 92
European expansion 94
Creation of the protectorate 95
3.2 The period from 1920 until 1965. Colonial rule as the
foundation of a modern state 96
Colonial legal pluralism 96
New forms for legal norms 97
Opposing Arabs and Berbers 98
Islamic reformism and nationalism 99
Independence and codification 100
3.3 The period from 1965 until 1985. Authoritarian rule and
the creation of a unified legal system 101
Authoritarian rule and contestation 102
Unification of the legal system 103
3.4 The period from 1985 until the present. Human rights as
an instrument of control and criticism 104
Hesitant family law reforms 105
A new family law code 106
Control of the public sphere 110
3.5 Constitutional law 111
3.6 Family and inheritance law 113
Marriage 114
Divorce 116
Descent and relations between parents and children 119
Inheritance law 120
Judicial practice 121
3.7 Criminal law 122
3.8 Other areas of law, particularly commercial law 124
3.9 International conventions and human rights obligations 125
3.10 Conclusions 130
Notes 134
Bibliography 135
SHARIA AND NATIONAL LAW IN MOROCCO 91
Introduction
For more than a thousand years, Morocco has had a central state ad-
ministration of some form.2 Many Moroccans consider the origin of the
present Islamic nation to lie in the eighth century, with the establish-
ment of the first Muslim dynasty of the Idrisids. The present contribu-
tion provides a brief historical overview of the coming into being of the
modern Moroccan legal system and an analysis of the role of Islamic
norms in the development of this system. This contribution focuses on
the substantive law of Morocco rather than actual legal practice.3
Because the present-day legal system has been so heavily influenced by
French law, the author has chosen not to provide information about the
legal system of the former Spanish zone.4
The division of periods complies with the general analytical frame-
work of this book. For every period the author analyses the continually
shifting configuration of three normative domains: state law, Islamic
law, and local customs (cf. Buskens 2000). In the period between 1800
and 1920 Moroccan rulers and scholars attempted to reform the state
and its law. Meanwhile, Morocco became more entangled in the web of
European imperialism, resulting in the establishment of French and
Spanish protectorates in 1912. From 1920 until the early 1960s, the
character of the state changed fundamentally, with an emphasis on a
new, more powerful central authority and demarcated boundaries. The
government introduced modern legislation as an instrument with
which to rule this state. During the colonial period the authorities sti-
mulated legal pluralism. Subsequently, from 1961 until the late 1980s,
King Hassan II developed his own vision of a modern state. His
92 LÉON BUSKENS
European expansion
In economic and political terms, Morocco was increasingly pulled into
the European sphere of influence. The country was surrounded by areas
controlled by Europeans, such as French Algeria and the Spanish and
French territories in the Sahara. From 1830, France protected its inter-
ests on the Eastern border with Algeria. Spain occupied the Northern
city of Tétouan and enforced an unfavourable peace treaty upon the cen-
tral authority, or the makhzan, in 1860. Likewise, in 1907, France found
a pretension to occupy the area surrounding Casablanca. In response to
these developments, some Moroccan scholars and political leaders, in-
cluding Sultan `Abd al-Hafiz, called for a holy war (jihad) against the
French who threatened the frontiers of Morocco (Burke 1976).
From the second half of the nineteenth century and the early part of
the twentieth century, European law began to spread in earnest through
European consulates in the form of consular courts. In response to the
growing rivalry amongst European countries competing for influence,
Morocco and several other European countries and the United States
concluded the treaty of Madrid in 1880. Among other things, they
reached a consensus about the doctrine of allégeance perpétuelle, which
formally clarified that in principle, Moroccans would always remain
SHARIA AND NATIONAL LAW IN MOROCCO 95
The period between 1920 and 1934 was marked by the establishment of
a strong, centrally administered state. The French and Spanish armies
used brutal force to pacify the Berber regions in the South, the Middle-
Atlas, and the North. The most famous episode from this battle of con-
quest was the Rif War (1921-1926). The Spanish protectorate govern-
ment eventually succeeded in subduing the jihad of the inhabitants of
the Northern mountainous region led by reformist scholar Muhammad
bin Abd al-Karim al-Khattabi with significant help from the French
army. Both parties suffered great losses and committed atrocities. The
Spanish army even resorted to the use of poisonous gas bombs deliv-
ered to them by the German government in a desperate attempt to win
the war of the guerrillas. Traces of this war can still be found in the
Rifian landscape today.
With the gradual pacification of the Moroccan territory, the central
government claimed a monopoly in the development and promulgation
of legal norms in the new state structure. A norm only had the status of
a legal rule when the central government had recognised it as such and
formally promulgated it. In this process Islamic law and customs be-
came incorporated into the formal framework of state law.
Morocco and articulated Islam as the way of ‘the proper middle’. This
policy focus had almost no impact on the development of substantive
Islamic law. In fact, since the codification of the Mudawwana in the late
1950s, there had been numerous pleas for reform of Islamic family law,
all of which remained unheaded, despite ever more vocal demands for
reform from the 1980s onwards. The king rightly understood that it
would be extremely difficult for him to reform the vulnerable symbol of
Islamic identity and national unity to everyone’s satisfaction.
Modernists, reformists, conservatives, and islamists all held strongly de-
viating conceptions of the substance of an ideal Islamic family law (cf.
Buskens 1999).
The last fourteen years of King Hassan’s 38-year rule were characterised
by cautious changes in the political system. Opposition groups increas-
ingly invoked the concepts of human rights and civil society to voice
their criticisms of the regime (cf. Hegasy 1997; Rollinde 2002; Sater
2007; Touhtou 2008). The sharp attacks on the political system by var-
ious islamist movements were worrisome for the central government
because critics used the very Islamic idiom which the king himself used
to justify his regime (Tozy 1999; Zeghal 2005). The islamists also in-
creasingly called on human rights standards in order to claim their
right to freedom of expression. Pressure from abroad meant that King
Hassan could no longer ignore the growing criticism of his human
rights record. Extremely critical publications appeared in France and,
with the end of the Cold War and less geopolitical interest in Morocco,
the United States also began to exert more pressure on Morocco to re-
spect its human rights obligations. Eventually, the king could no longer
refuse the visit of representatives of Amnesty International.
From the end of the 1980s the Moroccan government made attempts
at solving its economic problems through neo-liberal means, such as
large scale privatisation of the public sector and promotion of foreign
investments. Through steps toward economic liberalisation the king at-
tempted to increase support for his regime among the urban middle
class. Until that point in time, Hassan had largely ruled by relying on
his strong patronage relations with the rural elite. The increasing free-
dom for the media and the intellectual debate stimulated by new poli-
cies on public expression were also aimed at creating legitimacy for the
SHARIA AND NATIONAL LAW IN MOROCCO 105
regime in the eyes of the urban middle class. In 1990, the makhzan for-
mally adopted the discourse of human rights by setting up a national
human rights institution (‘Conseil consultatif des droits de l’Homme’).
Finally, a Minister for Human Rights was appointed in 1993. The fact
that the highly respected professor of law Omar Azziman was prepared
to fulfil this difficult post was a considerable success for King Hassan
II.
The acceptance of the makhzan by a considerable part of the middle
class was also the result of the widespread horror over the savage civil
war in neighbouring Algeria, in which islamist groups played an impor-
tant role. Many Moroccans preferred Hassan’s despotism to the display
of bloody chaos being witnessed over the border. The king continued to
use the Moroccan tradition of Malikism as a means to counter his isla-
mist critics. As part of this strategy, the Ministry of Religious Affairs
published important classics on Islamic law and theology at low prices.
The king also demonstrated his religiosity and particular views on
Islam by inviting obedient scholars to deliver a series of pious speeches
in the palace each year during the fasting month of Ramadan.
Though the state from the early 1990s onwards began to permit the
establishment of non-governmental organisations, it simultaneously
tried to control these initiatives (cf. Hegasy 1997; Sater 2007; Touhtou
2008). Some of these groups specifically targeted the improvement of
women and children’s rights, while others focussed on regional identity
issues, notably in Berber-speaking areas. The makhzan’s evident in-
creased openness on issues of Berber language and culture indicated
that the regime had chosen to no longer associate the Berber issue with
colonial policy and collaboration. Instead of repressing these move-
ments, the king attempted to co-opt the Berber activists. In a royal
speech in 1994 King Hassan recognised the importance of Moroccan
‘dialects’ next to ‘the language of the Qur’an’ (Kratochwil 2002). The
king issued a decree permitting the teaching of these Berber ‘dialects’
at schools (Sater 2007: 141). On a formal political level, the constitu-
tional modifications of 1992 and 1996, which introduced a two-cham-
ber parliamentary system, also suggested new openness and democrati-
sation. King Hassan presented the referenda about these proposed con-
stitutional modifications as bayas, collective oaths of loyalty to his
person, which would legitimise his rule.
Drastic changes have not taken place in the Moroccan legal system in
the course of the last twenty-five years concerning the relationships be-
tween state law, Islamic norms, and local customs. Since the protecto-
rate period state law has constituted the framework in which other
forms of normativity are integrated. Islamic law has remained relatively
marginal, although the regime confirmed its symbolic importance
through the reforms of the Mudawwana. New liberties for Berber move-
ments and non-governmental organisations do not imply renewed re-
cognition of customary norms, although scholars and activists can, after
years of denial of the existence of Berber customs, openly publish on
the issue (e.g. Arehmouch 2001, 2006; Ouaazzi & Aît Bahcine 2005;
Hitous 2007; Belghazi 2008). The most remarkable development is the
increased attention of government and social organisations for interna-
tional legal norms, notably human rights, as laid down in international
conventions. While Islamic family law has gained renewed meaning as
a political symbol, ‘human rights’ (huquq al-insan) as a concept has be-
come the most important political discourse in present-day Moroccan
society, as a means of both legitimising and criticising government
policy.
Since 1962 Morocco has had a constitution (see 3.3). This constitution
has been revised four times, namely in 1970, 1972, 1992, and 1996.
The most important reform of the 1996 constitution is the institution
of a parliament consisting of two chambers; previously the parliament
consisted of a single chamber (cf. Buskens 1999: 51).
The Moroccan constitution does not contain a stipulation regarding
the position of Islamic law in the legal system. All versions only speak
of Islam in general terms. In the preamble, Morocco is described as an
Islamic state; the state motto is: ‘God, the fatherland, the king’ (Art. 7).
Article 6 stipulates that Islam is the state religion and that the state
guarantees religious freedom to all. Government policy is explicitly fo-
cussed on the peaceful co-existence of Islam, Christianity, and Judaism.
Jews and Christians each have their own institutions, which are recog-
nised by the state and entitled to certain tax benefits. There appears to
be less acceptance of ‘heretic’ Muslims, such as Shi`ites, Ahmadis, and
Baha’i, and for revolutionary islamists. The extent to which religions
that are not recognised by Islam are accepted is unclear. In the past,
members of the Baha’i community were prosecuted and hindered (cf.
Buskens 1999: 51-52). It appears as though these prosecutions by the
government have ceased (U.S. State Department 2009). The small com-
munity of foreign Hindus is also allowed to practice its religion. Each
112 LÉON BUSKENS
year a festival for sacred music with performances stemming from reli-
gious traditions from all over the world is organised in Fez, with the ex-
plicit backing of the authorities. The festival fits with the official image
of tolerance and religion as a personal experience that the government
promotes. The victims of the 9/11 attacks in New York were commemo-
rated in a ceremony in the cathedral of Rabat, whereby representatives
of the three main religions came together, as well as important repre-
sentatives of the makhzan. A group of orthodox `ulama' expressed fierce
criticism of the presence of Muslims at this ceremony in a fatwa. The
Minister of Religious Affairs responded immediately by refuting the re-
bellious scholars (cf. Buskens 2003: 114).
In the preamble of the constitution the legislator explicitly refers to
human rights as the foundation of the Moroccan system. The constitu-
tion guarantees Moroccan citizens their fundamental rights. For exam-
ple, according to Article 5 all Moroccans are equal before the law.
Article 8 grants men and women equal political rights. All citizens
have access to public functions on the basis of Article 12. The influ-
ence of French public law is also evident in the separation of powers
and in the structure of the state and the legal system, as was previously
mentioned.
The most peculiar aspect of the Moroccan constitution concerns the
position of the king in the state system: he has considerable powers.
Article 19 is of particular importance for the relation between Islam
and the constitution. It refers to the king as ‘the commander of the
faithful’ (amir al-mu'minin), who has responsibility for, among other
tasks, ensuring respect for Islam. The king is, therefore, not only head
of state, but also leader of his subjects in Islamic matters. King Hassan
II, the architect of the Moroccan constitution, regularly referred to this
function in order to legitimise his regime. In his vision he held the
highest power in Islamic matters and he had the authority to indepen-
dently interpret Islamic law (ijtihad). The king also serves as chairman
of the council of Islamic scholars and determines the substance of
Islam in Morocco (Buskens 1999: 52-55). The recent debate about re-
forms of family law affirmed the key role of Muhammad VI in Islamic
matters. According to Article 106, the position of the king and Islam
are not subject to constitutional revision or review.
Article 20 determines that the eldest son of the king succeeds him.
This signifies that the head of state can never be a woman or a non-
Muslim. Despite this construction, women have already been holding
positions as ministers and as members of parliament for a number of
years. Both King Hassan II and his son Muhammad VI have also ap-
pointed influential counsellors from the tiny Jewish community, with
which the royal family maintains excellent relations.
SHARIA AND NATIONAL LAW IN MOROCCO 113
The reform of family law in 2004 is the most important event in the
area of Islamic law in Morocco since the codification of the
Mudawwana in 1957-1958. The new law symbolises continuity with tra-
dition, as well as change. This is already implied by its title
Mudawwanat al-usra (‘Code for the Family’). The law, like its predeces-
sor, is named Mudawwana, literally ‘collection’ or ‘code of law’. The
name is also a reference to the famous overview of Maliki jurisprudence
composed by the Maghribi scholar Sahnun in the ninth century.
Instead of the factual specification al-ahwal al-shakhsiyya, or ‘the perso-
nal status’, added to the 1958 code, the legislator specified the new law
as referring to al-usra, or ‘the family’.
The legislator explicitly focusses on new rules to promote the stability
of the nuclear family, within which men and women are to act as
equals. Although King Muhammad VI repeatedly positioned himself as
a great supporter of the rights of women and children, he ultimately le-
gitimised the reforms by presenting them as measures to promote the
effectiveness of the revisions introduced by his late father Hassan II in
1993. In comparison with the old code of law, which contained 298 arti-
cles, the new code with its 400 articles is much more extensive. In ad-
dition to important innovations, the legislator has also retained much of
the material from the old Mudawwana, partially rephrased. The new
law, like its predecessor, contains a reference in the last article to the
Maliki legal tradition. New in this code is the reference to ijtihad, which
must serve justice, equality, and a harmonious family life, all of which
constitute important Islamic values. At the same time the legislator cau-
tions that efforts toward reform through the use of ijtihad should not go
too far, always keeping in mind fundamental principles of fairness.
Until the reforms of 2004 the patriarchal model of family relations
formed the basis for Moroccan family law. Marriage and regulations
concerning divorce, descent, custody over children, and inheritance law
were structured by intrinsically unequal relations of exchange between
a husband and wife. According to this conception of marriage, the man
offers a bride price and financial support to the woman in return for
her obedience and sexual availability. This patriarchal model is rooted
in classical Islamic law and the related world view, as well as in concep-
tions shared by many Moroccans. In family law this resulted in institu-
tions criticised by reformers, such as obedience of a wife to her hus-
band, polygamy, male marriage guardianship over daughters, and repu-
diation as a male privilege.
The new Mudawwanat al-usra is meant as a break with this model, as
the change of its name already indicates. The overriding principle of the
new model is contained in Article 4, which states that the goal of
114 LÉON BUSKENS
Marriage
One of the most important issues in the reform was the institution of
marriage guardianship. According to the Maliki school of law, a woman
has to be represented by a male marriage guardian, preferably a close
relative such as a son, father, brother, nephew, or grandfather, when
contracting a marriage. Some modernists considered this subordination
to be outdated. In an opinion poll, however, it appeared that not only
conservatives and islamists, but also many reform-minded persons were
opposed to abolishing this institution (Buskens 2003: 106-107). The
large majority of the respondents considered control by the family over
an intended marriage to be a core value in Moroccan culture.
Nevertheless, the legislator decided to offer an adult woman the possibi-
lity to marry without a marriage guardian (Art.s 25-25 Mud). The new
law adopted a view current in the Hanafi school and, thus, remained
within the bounds of classical law. In 1993 the legislator had carefully
taken a first step in this direction by making marriage guardianship op-
tional for an adult woman whose father had died (Art. 12(4) Mud 1993).
At that time, the right of a father to force his daughter into marriage
against her will (jabr) was also completely abolished (Art. 12(4) Mud
1958; Art.s 5, 12 Mud 1993). According to the new law of 2004, adult
Moroccan women can enter into a marriage autonomously, although
they may still opt for assistance by a male guardian.
Another issue garnering continued attention has been the minimum
age of marriage. In 2004 the minimum marriage age for women was
raised from 15 to 18 years, becoming equal to the required age for men
(Art. 19 Mud). Islamists fiercely protested against this increase in age,
arguing that it would be a source of moral decay. Article 20 offers the
SHARIA AND NATIONAL LAW IN MOROCCO 115
Divorce
The forms of divorce stipulated in the new Mudawwana are manifold
and complex. The original plan to replace all existing possibilities with
a judicial divorce accessible to both spouses equally was not adopted.
Judicial divorce based on enduring discord between the couple (shiqaq)
has been added to the law, next to the already existing forms of divorce
in the previous Mudawwana. The legislator has probably retained the
old forms in order to prevent the reforms from appearing too abrupt
SHARIA AND NATIONAL LAW IN MOROCCO 117
1. Repudiation (talaq)
Repudiation is a simple legal procedure that can be performed by the
husband, or by the wife if she has been granted this right by her hus-
band (Art.s 78-93 Mud). The law provides extensive rules for the proce-
dure that must be followed. The `udul can only draw up a repudiation
document after approval from a judge. The judge summons both
spouses and attempts to reconcile them before giving his approval.
When attempts at reconciliation fail, the law gives detailed rules that
aim to ensure that the woman and any children suffer as little damage
as possible from the repudiation. The man, for instance, must deposit a
certain amount at the court so that financial support can be provided
for his ex-wife and their children. Traditional forms of repudiation, such
as by oath, linked to fulfilment of certain conditions, and triple talaqs,
are not valid under current Moroccan law (Art.s 90-93 Mud).
– absence of the man for more than one year (Art.s 104-106);
– ailments and defects that hinder the marriage and of which the per-
son requesting the divorce was unaware at the time of the marriage,
such as long-term illness; a man can also request divorce on this
ground (Art.s 107-111 Mud);
– refusal of the man to engage in sexual relations with his wife, as ex-
pressed in a vow (Art. 112 Mud).
All forms of divorce are effectuated under the supervision of the judge,
and sometimes professional witnesses as well. Both parties are sum-
moned by the judge in the handling of the divorce. In almost all cases,
except for repudiation by the judge due to absence of the man with an
unknown place of residence (Art. 113 Mud) or repudiation against com-
pensation whereby parties have reached an agreement about the com-
pensation (Art. 120 Mud), the judge attempts to reconcile the parties
prior to approving the divorce. In the procedure to be followed, judges
and the `udul are tasked with ensuring that men fulfil their financial ob-
ligations towards their wives and children. The rules for registration
have also been made stricter under the new law. As with marriage sta-
tus, the civil register of births and deaths contains a side note of the di-
vorce, where applicable (Art. 141 Mud).
Article 128 further broadens the possibilities for divorce by recognis-
ing decisions by foreign judges, as was previously mentioned. The new
Mudawwana in principle grants both men and women the opportunity
to request the judge to dissolve their marriage. Although not all
Moroccan jurists want to acknowledge this, a certain inequality does re-
main because men automatically have the right of repudiation by enter-
ing into a marriage, while women only have this right in case the man
grants it to her. The man’s right to repudiation is nevertheless subjected
to judicial control. For this reason some Moroccan jurists, including re-
presentatives of the Ministry of Justice, argue that the term talaq should
no longer be translated as ‘repudiation’, but should instead be consid-
ered a special form of judicial divorce.
SHARIA AND NATIONAL LAW IN MOROCCO 119
Inheritance law
The structural inequality between men and women is sustained in the
rules of the Mudawwana on inheritance: a woman inherits half of what
a man in the same position inherits (cf. Rutten 1997). Reforms in this
area are apparently difficult to realise. In debates, women have ad-
dressed this inherent inequality, but it has not been given high priority.
For many this is an issue that has only relevance for a small group of
wealthy women. It is understood that in these circles fathers know how
to use the means offered by law to favour their female relatives.
The legislator did remove the inequality between grandchildren who
would be excluded from an inheritance of a grandparent because their
parent had died. Since 2004 a bequest is not only obligatory for grandpar-
ents in favour of their grandchildren via the son, but also via the daughter
(Art.s 369-372 Mud). Hereditary succession between a Muslim and a
non-Muslim is still impossible, as between a natural parent and an illegi-
timate child (Art. 332 Mud).
SHARIA AND NATIONAL LAW IN MOROCCO 121
Judicial practice
Not all Moroccans endorse the new vision according to which women
and children have increased rights, while men are forced to accept stric-
ter obligations. In fact, the significance of the reforms largely depends
on the way in which judges and `udul apply the law in practice.
The administration of justice concerning family law takes place in
special family law courts that are part of the first instance courts. Both
men and women can act as judges. They supervise the `udul – male pro-
fessional witnesses – who write down marriage contracts and repudia-
tion documents and who divide inheritances. The `udul have protested
because the reforms have limited their tasks in substance and scope,
while at the same time making their jobs more complex and cumber-
some in practice. Due to their education in classical law, the `udul also
generally adhere to a more conservative vision of Islam.14 Likewise, it
appears that not all judges of the old guard are prepared to apply the
new visions espoused by the most recent version of the Mudawwana.
For example, a judge in Rabat in November 2004 responded to the
question of whether a woman could always obtain a judicial divorce by
stating that nobody could force him to pronounce a divorce. The female
president of the family court promptly corrected him by explaining that
her older colleague did not yet understand the new law. But indeed, a
report from a Moroccan women’s organisation indicates that judges do
frequently give preference to interpretations of the law, which go back
to earlier visions of family life (Ligue Démocratique 2005).15
The Moroccan government has started a widespread campaign to
clarify the vision of the legislator to the judiciary and to thereby pro-
mote the application of the law. The Ministry of Justice organises
courses and meetings all over the country. It has also published an offi-
cial manual for the application of the law in practice, which provides
for the proper interpretation of articles and further legitimises their ex-
istence in Islamic terms. A French version of this guide has also been
published, and is available on the website of the ministry as well.
It is evident that the Moroccan government considers it important
that a suitable image of the law is presented outside of Morocco. The
new family law could apply in several Western European countries via
international private law. Through the reforms, the government wishes
to promote international cooperation in legal matters and recognition of
Moroccan law. The concern about images held by foreign countries
partly explains why an official French translation of the Mudawwanat al-
usra took so long. Moroccan jurists could not agree on the translation
of several terms. The jurists of the Ministry of Justice, for example,
were of the opinion that the word talaq in the new law should no longer
be translated as ‘repudiation’.
122 LÉON BUSKENS
In Moroccan criminal law, norms that are directly derived from classical
sharia play a limited role. There is no mention of corporal punishments
for specified crimes mentioned in the Qur’an (hudud) or retribution.
The criminal law is for an important part inspired by French legislation
and codified in the Code of Criminal Law of 1962, most recently re-
vised in 2003, and in the code of criminal procedure of 1959, of which
a new version went into effect on 1 October 2003. The reforms are
partly related to the war on terrorism that received a great deal of atten-
tion in Morocco following the attacks in Casablanca in May 2003.
According to human rights organisations, the methods of prosecution
used resulted in violations of human rights, even though Morocco is
party to the Convention Against Torture.
Article 222 is one of the few stipulations of the criminal code that ex-
plicitly refers to a norm derived from Islamic law. The article sets forth
that Muslims who publicly disrespect the rules of fasting in a provoca-
tive manner during the month of Ramadan can be punished with a fine
or detention. This article is part of a series of general articles concern-
ing the respect for religious practices that fall under a chapter on civil
rights. The maximum punishments are three years imprisonment and
a fine of 500 dirham (around 50 euro). Articles 220 and 221 make the
obstruction of religious practices also, in principle, punishable. Article
223 concerns damaging, destructing, or staining buildings, places, and/
or objects related to religion. Articles 268 to 270 focus on desecration
of tombs and Articles 271 and 272 focus on protecting the integrity of
mortal remains, all with maximum punishments of five years imprison-
ment and fines of up to 1000 dirham (around 100 euro).
Article 220 of the criminal code forbids the undermining of the faith
of a Muslim or attempts to convert a Muslim to another religion. The
article specifies charity and welfare work as punishable methods of con-
verting a person. Christians who limit themselves to charity work can
carry out their work unhindered, but missionary work may result in
prosecution and expulsion. Distributing Bibles in European languages
is permitted, but for the import of Arabic translations the government
refuses to give permission, despite the absence of any explicit legal pro-
hibition (U.S. State Department 2004).
Morocco has made a reservation to Article 14 of the Convention for
the Rights of the Child (CRC), which grants children freedom of reli-
gion, on the basis that Islam is the state religion. In April 2005 a group
of members of parliament for the Istiqlal party called on the Minister of
Religious Affairs to take measures against evangelists who presumably
tried to convert poor youth. Although apostasy is not punishable for
Muslims according to the criminal code, persons who converted to
SHARIA AND NATIONAL LAW IN MOROCCO 123
Morocco does not have a comprehensive civil code. The relevant legal
rules are spread over several codes and laws. French jurists composed
the code of contracts in French in 1913, immediately after the establish-
ment of the protectorate (Dahir formant code des obligations et des con-
trats). This code remains the cornerstone of civil law, yet it barely con-
tains any reference to Islamic legal norms. Other areas of civil law, such
as trade law (1996 Code de commerce), insurance law (2002 Code des as-
surances), and banking law, are also familiar for jurists who have some
knowledge of French law.
Since the end of the 1980s the Moroccan government has been try-
ing to promote economic growth by making it easier for foreign inves-
tors to do business in Morocco. There is no prohibition on interest;
Moroccan banks offer and demand relatively high interest rates. A legal
obligation to pay an Islamic tax (zakat) to a religious tax office is also
absent from the law.
Rights to real estate are modelled after French law in so far as the
real estate is registered in public registers. About 90 per cent of immo-
vable property is not registered, in which case Islamic and customary
rules apply. These rules are not codified, but partially gathered in classi-
cal legal treatises. Religious foundations (awqaf, sing. waqf) also exist.
They are administered by the Ministry of Religious Affairs and
SHARIA AND NATIONAL LAW IN MOROCCO 125
family law into compliance with both Islamic law and human rights.
The Moroccan Ministry of Foreign Affairs published a book in 1997 in
which the international conventions for the benefit of women’s rights
were extensively presented (Ministère des Affaires Etrangères et de la
Coopération 1997). The fact that this work was published in French
showed that it was also aimed at improving Morocco’s international re-
putation with regard to its treatment of women and respect for human
rights standards.
The Moroccan reservations to the conventions partly serve to allow
Islamic norms to prevail, mainly concerning the unequal relations be-
tween men and women. On the formal level of Moroccan legislation,
the possibilities of conflict between Islamic law and human rights
norms are indeed mainly in the domains of the relationships between
men and women and between parents, especially fathers, and their chil-
dren, as regulated in family and criminal law. Particularly the reserva-
tion made to Article 2 CEDAW, one of the main articles of the conven-
tion, permits Morocco to avoid adjusting its legislation to realise more
equality between men and women. According to the official Moroccan
view, the 2004 reforms in family law satisfy the required equality be-
tween men and women.
3.10 Conclusions
The historical overview demonstrates that Islamic law is not a static cor-
pus of rules, but rather a dynamic tradition that has been changing for
centuries in conjunction with social and political developments. During
the twentieth century in particular, Islamic law was marginalised in the
Moroccan legal system. Under the influence of French and Spanish pro-
tectorate rule, state law gained primacy, while Islamic norms and cus-
tomary law were restricted to a subordinate position within state law.
Their incorporation into the legal system also resulted in changes in
form and content of Islamic law and customary law. Colonial officials
concluded that within this wider framework Islamic law and local cus-
toms were to a large extent mutually exclusive systems of normativity.
After independence the government further limited the influence of
Islamic law and virtually denied the existence of customary law by lar-
gely excluding it from the official state system (cf. Buskens 2000).
SHARIA AND NATIONAL LAW IN MOROCCO 131
Form and content of the prevailing Moroccan law are strongly influ-
enced by the French model, with limited Islamic elements. According
to the constitution, Morocco is an Islamic state in which Islam is the
state religion, but the consequences for the legal system are not further
elaborated. Article 19 of the constitution determines that the king is
‘the commander of the faithful’, which according to the official doctrine
means that he has the highest authority with regard to Islamic law. In
criminal law particularly the articles concerning morality and public or-
der contain Islamic elements, but are not laid down as rules derived
from classical Islamic criminal law. The hudud punishments described
in the Qur’an and the rules for retribution from classical fiqh are en-
tirely absent from Moroccan law. There are only marginal traces of
Islamic law in commercial law, and the few Islamic norms do not hin-
der trade based on a Western model. Islamic restrictions concerning
banking or contract formation are lacking. Rights to real estate can be
established either according to modern law or Islamic law and local cus-
toms. Religious foundations (awqaf) also exist and are administered by
the Ministry of Religious Affairs.
Family and inheritance law is the most important domain of Islamic
legal norms. The Mudawwanat al-usra of 2004 applies to all Moroccans,
except for the small Jewish community. This family law contains impor-
tant reforms that are justified by the legislator by referring to the princi-
ple of ijtihad. The underlying model for family relations assumes the
equality of both spouses, instead of the patriarchal family model of clas-
sical Islamic doctrine. This patriarchal model is widespread in Morocco
as a cultural ideal, although it is at present heavily discussed and losing
influence. Both parties should contract a marriage out of their own free
will and for the most part equal rights are granted.
However, some elements of the Islamic patriarchal model have been
kept. The man still has the duty to provide his wife with maintenance.
The right of a man to marry multiple women is also maintained, albeit
with strict limitations, as under the new law women are not obliged to
accept polygamy. Muslim men are permitted to marry non-Muslim wo-
men, whereas Muslim women are only allowed to marry Muslim men.
The man has the right to break up the marriage by means of a unilat-
eral action (talaq), but he can only do so with the judge’s permission.
The woman, like her husband, has the right to obtain a divorce from
the judge when she does not desire to continue the marriage. With re-
gard to the authority over the children after divorce, the woman has the
first right to care (hadana), and the man, the first right to legal repre-
sentation (wilaya). In inheritance law a woman receives half of what a
man in an equal position receives.
The reforms of family law are couched in an Islamic idiom, with ex-
plicit attention to international norms concerning human rights,
132 LÉON BUSKENS
In this overview I have paid little attention to legal practice, even though
this is of great importance in answering question of islamisation of the
legal system. On the political level, we can conclude that Morocco has
an autocratic system. The constitution prescribes a separation of powers
in a constitutional monarchy, with a democracy and a multi-party sys-
tem. In the past King Hassan ruled Morocco as an absolute ruler who
claimed to know what was best for his country. His function as
SHARIA AND NATIONAL LAW IN MOROCCO 133
commander of the faithful meant for him that he could determine the
scope of Islam and Islamic law. As such, Islam was an instrument to le-
gitimise his regime. At present, King Mohammed VI, political parties,
and social movements appear to strive for a break with the despotism
of the past. The manner in which the progressive reforms of family law
came about is a paradoxical confirmation of the king’s omnipotence
with regard to Islamic law.
During the past centuries, Islam has been an instrument to legiti-
mise as well as to contest political power in Morocco (cf. Munson
1993). The doctrine of jihad served as a means of resistance against
European imperialism in the prelude to the protectorate. The struggle
for independence was focussed on the spreading of a ‘pure’ Islam and
the correct interpretation of Islamic law. Hassan II legitimised his state
structure in Islamic terms, but since the 1980s his most dangerous
critics have also utilised Islamic ideas. From the 1990s islamists have
combined this jargon with a human rights discourse. Leftist and liberal
opponents also refer to human rights in order to defend their views.
The attacks committed by a group of radical islamists in Casablanca in
May 2003 formed a turning point in the debate about Islam, law, and
politics. Until then islamist groups seemed to have profited the most
from the new openness. The king seized upon the general concern and
fear to strengthen his power as ‘commander of the faithful’ and to en-
force a moderate progressive Islam, focussed on the personal inner ex-
perience, instead of political action.
At present, two somewhat related topics dominate the political scene:
Islam and human rights. Moroccans, both ordinary citizens as well as
representatives of the makhzan, use both discourses in order to justify,
but also to criticise, the political system and the prevailing law. With the
new openness that came about in the 1990s, the Islamic discourse has
once again become important for debate in the public sphere. The pre-
viously mentioned marginalisation of Islamic law in terms of positive
law is paradoxically related to the revival of the political significance of
sharia as a means of political opposition. Islamic law is a powerful poli-
tical symbol. It was able to mobilise large groups of people in the strug-
gle for independence. It turns out to be capable to do so again in the
current debate. Islamic law can stand for strongly deviating conceptions
about cultural authenticity that are supported, manipulated, and con-
tested by different factions within society.
The impact of politicisation of sharia on positive law has resulted in
reform of family law in favour of women and children. This reform
took place within an exclusively Islamic framework, in which the term
ijtihad played a key role. In present-day Morocco, discussion about fa-
mily law or political legitimacy is not possible outside this Islamic dis-
course. This predicament is the result of a long historical process. Since
134 LÉON BUSKENS
the beginning of the twentieth century, Islamic law has been margina-
lised in Morocco in terms of substance, yet its significance as a political
tool has considerably increased during the last three decades. The fact
that sharia has nowadays become primarily a political symbol has cre-
ated new tensions between varying factions holding opposing views of
Moroccan society, just rule, and the place Islam should have in it. This
development is by no means unique to Morocco, but fits a more gener-
al pattern that can be discerned in many contemporary Muslim
societies.
Notes
10 Government control was further strengthened by a new law and decree, promulgated
in 2006 and 2008, concerning the ` udul (cf. Benyahya 2009). The introduction of
these new rules was related to the family law reform of 2004.
11 Wuerth 2005 analyses the role of women’s organisations in the law reform process.
12 Mir-Hosseini 2007 offers a comparative analysis of recent family law reforms in
Morocco and Iran.
13 Confusingly, present-day currents promoting puritan understandings of Islam are
also often referred to as ‘salafiyya’.
14 The rules governing the work of the `udul have been reformed by a law of 2006 and
a ministerial decree of 2008 in accordance with the 2004 reforms of the family law
(cf. Benyahya 2009).
15 Cf. Jordens-Cotran 2005: 76-93.
16 See summary record of the fortieth session of the Committee on the Elimination of
Discrimination against Women on 24 January 2008, CEDAW/C/SR.824, p. 4, in
which Ms. Skalli, Minister for Social Development, the Family, and Solidarity, one of
the institutions responsible for guaranteeing women’s rights in Morocco, makes this
point that in reality certain reservations had been withdrawn, even if not formally.
17 Amnesty International, Morocco/Western Sahara: Increasing Openness on Human
Rights, press release MDE 29/01/2005 (Public), dated 24 January 2005 and Amnesty
International, Morocco/Western Sahara: Irene Khan acknowledges positive steps and calls
for more progress, statement, dated 23 March 2009 (both last accessed 1 December
2009). For further information on the general human rights situation in Morocco
see e.g. Amnesty International Report 2009, Index: POL 10/002/2009: http://there-
port.amnesty.org/en/regions/middle-east-north-africa/morocco.
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SHARIA AND NATIONAL LAW IN MOROCCO 137
Abstract
Notes 176
Bibliography 179
SHARIA AND NATIONAL LAW IN SAUDI ARABIA 141
Saudi Arabia comprises about 80 per cent of the Arabian peninsula. The
kingdom has a population of well over 28 million people, including at least
5.5 million foreign nationals. About 90 per cent of the Saudis are of Arab
ethnicity, the rest being Afro-Asian. Traditionally, Saudi Arabia is a tribal,
nomadic society. Following the discovery of oil in 1930s, especially over the
last fifty years, it has become more urbanised. The migrant workers come
from all over the world, with most from South and Southeast Asia, and
neighbouring Arab countries. According to statistics, all Saudis are Muslim,
of which 90 per cent are Sunni Muslim and around 10 percent are Shi‘ite.
The official language of Saudi Arabia is Arabic.
In the centuries before the arrival of Islam, rival tribes, both nomadic
and sedentary, dominated the Arabian peninsula, which is predomi-
nantly desert and mountainous terrain, with a few important oasis set-
tlements.3 Caravan routes passed through the more sedentary areas in
the North and along the coastal areas, including the Hijaz, the region
on the Western coast of Arabia, with Mecca as its main commercial cen-
tre. Besides being a prominent trading centre, Mecca housed the Ka‘ba
sanctuary, a site of pilgrimage since pre-Islamic times.4 The Hijaz was
– literally – the place of birth of Islam: the Prophet Muhammad was
born in Mecca around 570 AD, and in 622 he migrated to Yathrib (later
Medina),5 where he died in 632.
Shortly after Muhammad’s death, the Islamic faith rapidly expanded
as Muslims conquered the rest of Arabia and far beyond. Its political
centre, however, quickly moved from the Arabian peninsula to
Damascus in 656, and later to Baghdad in 750. It was not until the six-
teenth century, when the Ottomans6 managed to seize control over
some parts of the Hijaz, that the Arab tribes were forced to submit to
foreign power (Cleveland 2000: 43). Turkish garrisons were stationed
in Mecca, Medina, Jeddah, and other cities. However, the power of the
Ottoman empire was limited, with local tribal leaders and rulers govern-
ing in this region with a great deal of autonomy.
The ideas of Ibn Abd al-Wahhab formed the ideological basis of the
Saudi kingdom. He sought to return to the time of the Islamic fore-
fathers (salaf), a return to pure Islam.7 To accomplish this, he advocated
the abolition of all innovations that had polluted Islam over the course
of the centuries. He strongly opposed animist practices, Shi‘a and Sufi
practices such as visits to shrines and tombs, and other customs and ri-
tuals so common in eighteenth century Arabia. He emphasised the
monolithic character of Islam and the oneness of God. In his view, cus-
tomary law and indigenous customs contradicting shari‘a had to be
firmly suppressed (Vogel 2000: xvi). Ibn Abd al-Wahhab based his ideas
on the works of the Salafi tradition within Islam, particularly as pro-
pounded by two legal scholars, namely Ahmad ibn Hanbal (780-855),
founder of the Hanbali school of law, and Ahmad ibn Taymiyya (1263-
1328), one of the most prominent scholars of that school.
The Hanbali doctrine traditionally distinguished itself from other
Sunni schools of law by its strict adherence to the holy sources. Hanbali
scholars emphasised a strict dependence on the Qur’an and the Sunna
(teachings and traditions of the Prophet Muhammad) as sources of law
and, unlike other schools of law, minimised resort to consensus (ijma‘)
and analogical reasoning (qiyas) as methods for imparting legal find-
ings. Not only did Ibn Taymiyya seek to revive Ibn Hanbal’s stringent
reliance on the revealed texts in his time, his teachings were also influ-
ential in the relationship between religious and political authority, mani-
fested in the cooperation of Muhammad ibn Saud and Ibn Abd al-
Wahhab and their successors all the way up until today. Ibn Taymiyya
believed that the ruler and the ‘ulama (religious scholars) should work
closely together. The legitimacy of the ruler depended on his adherence
to shari‘a; the ruler himself is also subject to the sacred law and, there-
fore, at least in theory, placed on an equal footing with his subjects. The
‘ulama, for their part, have the obligation to advise the ruler and both
should collaborate to uphold the shari‘a (Vogel 2000: 202-204).
After Muhammad ibn Saud’s death in 1765 his son and subsequent
successors extended the rule of the House of Saud on the peninsula. In
SHARIA AND NATIONAL LAW IN SAUDI ARABIA 143
1803, the governor (sharif) of Mecca was defeated and the Saudi-
Wahhabist alliance conquered the Hijaz. Between 1803 and 1814, other
territories were conquered by the Sauds. Their rule now stretched far
beyond the Hijaz and the Najd towards the eastern coast of the penin-
sula. To administer the newly gained territories, governors and judges
were appointed to cities and villages, representing the rulers from
Dir‘iyya and to implement the basic principles of Islam, including the
collection of religious tax (zakat) (Kechichian 1986: 56). Disputes were
adjudicated by the local ruler or by a single judge (a qadi), appointed by
the ruler, who himself would be the only instance for appeal against the
qadi’s decision, and responsible for the implementation of a qadi’s
ruling.
The Ottomans were alarmed by the Saudi expansion, and, thus, the
Ottoman sultan in Istanbul, Mahmud II, ordered his Egyptian viceroy
Muhammad Ali Pasha to suppress this rebellion on the Arabian penin-
sula. In 1811, Muhammad Ali’s son Ibrahim led the campaign in
Arabia, and Mecca and Medina soon fell into Ottoman hands again.
Seven years later, after a two-year siege, Dir‘iyya was also conquered.
The Ottoman occupation, however, did not last long: in 1824
Muhammad ibn Saud’s grandson Turki ibn Abdullah (1755-1834) ob-
tained hegemony over the Arabian peninsula and made Riyadh the new
capital city.
After the First World War, the Middle East changed drastically. The
Ottoman Empire collapsed and new states under British and French
mandates now neighboured Saudi Arabia. Abdulaziz faced the difficult
task of maintaining the support of both the more cosmopolitan Hijaz
and his own conservative Wahhabist followers in Najd. He also had to
convince the Islamic world that his Wahhabist rule would not endanger
the holy cities of Mecca and Medina or the tradition of the hajj (the an-
nual pilgrimage), whilst on the other hand ensuring that the new na-
tion-state paid respect to the rules of the new international world order
(Vogel 2000: 281-282).
On 8 January 1926, Abdulaziz was crowned king (malik) of the
Hijaz, adding this title to his existing position as ‘Sultan of Najd and its
Dependencies’. The new king declared that shari‘a was the law of the
land and that all four Sunni schools of law deserved respect (Vogel
2000: 89). In the same year, he promulgated a ‘constitution’ for the
Hijaz (‘the Basic Directives of the Kingdom of Hijaz’), which declared
the Hijaz to be a ‘consultative Islamic State’. The Basic Directives al-
lowed for the formation of a Consultative Council (majlis al-shura) and a
Council of Deputies (majlis al-wukala)8 to be involved in state policy
making, respectively as representative and administrative bodies (Al-
Fahad 2005: 379-380). The Consultative Council was instructed to de-
velop a new judicial organisation for the Hijaz.9
When Abdulaziz conquered the Hijaz in 1925, he found a judicial or-
ganisation influenced by the Ottomans. The Hanafi school was the offi-
cial rite of the Ottoman Empire and had, therefore, been established in
the Hijaz, although most of the Hijazis followed the Shafi‘i school. The
Ottomans had implemented a system of shari‘a courts, the panels of
which were comprised of one Hanafi chief judge and three assistant
judges, one from each school of law (Vogel: 88). In 1927, the king is-
sued a decree stating that the rules of the Ottoman laws would remain
effective up and until they were replaced by new rules. Many ‘ulama,
however, resisted this decision. At a conference held in Mecca that
same year, they issued a legal opinion (fatwa) in which they demanded
the immediate cancellation of any man-made [Ottoman] laws applicable
in the Hijaz and contended that only shari‘a provisions ought to be ap-
plied (Al-Jarbou 2007: 200-201).
Regardless of the reluctant attitude of the ‘ulama towards state-inter-
ference in ‘their’ domain, Abdulaziz adopted a framework for the courts
of the Hijaz in 1927. It was a more elaborate judicial organisation with
multiple-judge courts, which were, most importantly, summary and
SHARIA AND NATIONAL LAW IN SAUDI ARABIA 145
general shari‘a courts, and instances of appeal (Vogel 2000: 89). This
legal system initially only applied to the Hijaz, but between 1957 and
1960 the system was implemented in the rest of the country. Vogel ex-
plains that ‘[i]n this way Abd al-‘Azīz was able to introduce new institu-
tions, gain experience with them, and allow his conservative Najdī
‘ulamā’ a chance to become familiar with them’ before the actual transi-
tion took place (ibid: 283).
In Najd, the Wahhabi homeland, a different judicial system had con-
tinued to exist until the unification in the late 1950s. Traditionally, the
ruler appointed single judges to the major towns, who worked closely
with the local governor (amir). A judge was only involved after the at-
tempts of the governor to resolve a conflict amicably had failed. The
governor would then refer cases to the judge for a ruling according to
shari‘a, and, after judgement, the case would be submitted to the gover-
nor for enforcement if the losing party did not willingly accept the out-
come. Appeals were only possible through complaint to the local ruler,
who would often refer cases to the senior ‘ulama (Vogel 2000: 88)
In the early 1920s all Sunni schools of law resonated in the Arabian
peninsula. In Najd, the Hanbali school of law prevailed, whereas in the
Hijaz, the Shafi‘i and the Hanafi schools of law were both predomi-
nant.10 In 1927, Abdulaziz suggested that a law code based on rulings
of all Sunni schools of law be introduced, but he faced strong resistance
from the Hanbali religious scholars. In the same year, all Hijazi shari‘a
judges were ordered to apply the Hanbali fiqh (Islamic jurisprudence).
Only when this school of law could not provide an answer to a particu-
lar question could one refer to the Hanafi, Shafi‘i, or Maliki schools of
law (Schacht 1982: 87).
The Saudi kingdom promoted itself as the cradle of Islam and, as
such, the guardian of the Holy Sites. Likewise, the Saudi legal system
claimed an age-old, untainted continuity, without interference from
Western rulers. This claim appeared to be justified to a certain extent.
Saudi Arabia, after all, had adopted little to no Western legislation, with
one exception being the Ottoman Code of Commerce of 1850. The
Code, based on the 1807 French Commercial Code, was stripped of all
references to interest and implemented in the Hijaz in 1931 in adjusted
form.11 The ‘ulama, however, resisted the implementation of this man-
made law and the shari‘a courts refused to apply it (Vogel 2000: 285).
In 1932, the Najd region and the Hijaz were joined together and the
current kingdom of Saudi Arabia as a modern nation-state came into
existence. Abdulaziz concentrated on consolidating his rule and estab-
lishing central authority in the kingdom. He proved to be a masterful
tribal politician:
146 ESTHER VAN EIJK
The alliance between Ibn Abd al-Wahhab and Muhammad ibn Saud
from the eighteenth century in fact continued: the political and econom-
ic authority was vested in Abdulaziz and his governors; the religious
and, due to the primacy of shari‘a, the legal authority was in the hands
of the ‘ulama, in particular the descendants of Shaykh Ibn Abd al-
Wahhab.12 The ‘ulama were responsible for Islamic education and the
interpretation of shari‘a, and they remained qualified, as specialists on
the Word of God, to give the ruler advice (fatwa) on any relevant topic.
Unlike his father, King Saud was not a competent head of state. His ex-
travagant lifestyle led the kingdom to the brink of bankruptcy. His reign
coincided with the emergence of the secular pan-Arab nationalism of
the Egyptian president Gamal Abd al-Nasser (1956-1970). Nasser chal-
lenged the Islamic Saudi kingdom by calling for a socialist revolution
that would shake the ‘feudal’ monarchy (Niblock 2006: 58). The royal
family felt threatened and isolated by Nasser’s success, and countered
by starting a worldwide campaign to spread Wahhabi Islam. In 1962,
for example, the Saud family founded the Muslim World League in
Mecca to promote ‘Islamic unity’ and to further advocate the Wahhabist
version of Islam (Kepel 2004: 52). According to the Saud family, the ex-
port of Islam is a holy duty: Saudi Arabia is, after all, the birthplace of
Islam and remains the guardian of the holy cities. In the 1950s and
1960s, thousands of Egyptian Muslim Brothers fled to Saudi Arabia,
where they were offered political asylum. They played an influential role
in the rise of radical Islamist thought among a segment of the Saudi
population, which became even more evident in the 1970s (ibid: 51).
In November 1953, a month before his death, the then King
Abdulaziz had ordered the establishment of a Council of Ministers.
However, it took King Saud until 1958 to promulgate a regulation for
the Council of Ministers, laying down the regulatory authority of the
government. It granted the council authority to formulate policies re-
lated to domestic, foreign, financial, economic, and all public affairs.
The regulation determined that an ordinance (nizam) could only be pro-
claimed by royal decree when it had been approved by the Council of
Ministers, and would only become effective after it had been published
in the official government gazette. The ‘ulama had no formal role in
this legislative process, but they were usually consulted in order to en-
sure that a nizam was in accordance with shari‘a (Vogel 2000: 289).
148 ESTHER VAN EIJK
could give opinions about issues upon request of the king, the Council
of Ministers, or the Minister of Justice (Al-Jarbou 2004: 21 n. 77).
In 1971, King Faisal set up the Council of Senior ‘Ulama with the
primary task of providing advice to the king and his government. The
council has played a crucial role in the development of government pol-
icy since that time (Jerichow 1998: 68).
King Faisal instigated the oil embargo in 1973 in reaction to Western
support for Israel during the 1973 Yom Kippur War against Egypt and
Syria. Oil prices quadrupled as a result of this embargo. Faisal used the
abundant oil revenues to finance a broad modernisation programme.
He generously invested in education. He founded religious and secular
universities, and thousands of Saudis went abroad to study, especially to
the United States. Consequently, a new highly-educated elite emerged,
bringing with them a great deal of knowledge and expertise from
abroad. Members of the extensive royal family, however, retained the
important governmental positions, although some commoners were
successful in gaining access to the political arena.14 Save some excep-
tions, most Saudis outside the royal family had to be satisfied with civil
service positions, albeit with generous compensation and status. Several
new ministries, such as the Ministries of Commerce and of Industry
and Electricity were created to administer the bursting economic and
commercial development (Niblock 2006: 48-49).
such, the Saudi ‘ulama retained an important and influential role in the
state in return for their support to the royal family as ‘legitimate
Islamic rulers’ (Cleveland 2000: 446).
King Faisal was murdered by one of his nephews in 1975; he was suc-
ceeded by his brother Khalid. King Khalid was an inexperienced ruler
and delegated much of his power to Crown Prince Fahd. In the 1970s
Saudi Arabia soared to great heights. Modernisation in the areas of edu-
cation and health care improved the lives of many Saudis. This, how-
ever, could not ward off the emergence of young radical Islamists. On
20 November 1979, five hundred dissidents led by Juhayman al-Utaybi
attacked the Holy Mosque in Mecca. Al-Utaybi claimed that the Saud fa-
mily had lost all their legitimacy as a result of widespread corruption,
their decadent behaviour, and their imitation of the West. These accusa-
tions were similar to those raised successfully by Khomeini against the
shah of Iran the very same year. The attack was also aimed at the Saudi
‘ulama, who in the eyes of Al-Utaybi let themselves be used for political
purposes by the Saud family. The authorities were completely surprised
by the attack. Two weeks later, on 5 December 1979, the assailants were
finally overpowered and later executed. A fatwa from the Council of
Senior ‘Ulama later justified the use of violence by the authorities
(Kechichian 1986: 60).
The Saudi regime eyed the success of the Iranian revolution led by
the Shi‘ite leader Ayatollah Khomeini with suspicion. Again large sums
of money were invested to spread Wahhabi Islam, this time as a coun-
terweight against the Shi‘ite revolution. The Saudi regime contributed
millions to the building of thousands of mosques, Islamic centres, and
schools all over the world (Ottaway 2004).15
In June 1982, King Khalid died of a heart attack; he was succeeded
by his brother Fahd who later added the title ‘Custodian of the Two
Holy Mosques’ to his name.16
Article 1 of the Basic Ordinance declares that the Qur’an and the Sunna
are the constitution of the country. Al-Fahad, a Saudi lawyer, noted that
the Basic Ordinance reflects ‘[t]he codification of the status quo of essen-
tially unbridled executive power’ with the Qur’an and the Sunna ‘as the
only substantial constraint on executive power’ (2005: 385-386). The
Ordinance appears to separate the executive, regulatory, and judicial
authorities (Art. 44), but the same article concludes by declaring that
the king ‘shall be the final resort of these authorities’ (Tarazi 1993:
264).
the seats in the municipal councils, the other half reserved for appoint-
ment by the government. The elections were held in the spring of
2005, resulting in a success for conservative candidates, who were
backed by the ‘ulama.21 The influential ‘ulama obstructed the participa-
tion of women in the elections by both banning them from running for
election and also preventing them from voting in the actual elections.
Various highly placed officials, however, expressed the opinion that, if it
were up to them, women should be able to participate in the next elec-
tions. The president of the election committee explained in interviews
later that the reason for refusing women to vote was that there was in-
sufficient time to make the necessary arrangements to enable them to
participate in the elections.22
The Qur’an and the Sunna have the highest authority and all legislation
is subordinate to them, including the Basic Ordinance itself (Art. 7).
The Ordinance consolidates the vast authority of the king, his wide
range of functions and privileges, and declares that succession of the
king is restricted to the male descendants of the founding king,
Abdulaziz al-Saud, but that the king has the authority to choose and re-
lieve his apparent heir (Art. 5).27 According to Article 44, the legislative,
executive, and judicial powers of government are separate, but the king
is not subject to this separation of powers. The king is ‘their final
authority’ and, therefore, a constitutional court is considered unneces-
sary (Al-Fahad 2005: 385). As the legislative authority and in accordance
with Article 67 of the Ordinance, the king can promulgate regulations
(nizams) where shari‘a does not provide a direct answer to certain legal
questions, but where regulation is nevertheless necessary, such as in
commercial matters. This regulatory authority corresponds to Ibn
Taymiyya’s theory on Islamic leadership: rulers are allowed to issue reg-
ulations necessary for government policy (siyasa shar‘iyya), provided the
legislation serves the public good and that it only complements, and
certainly does not contradict, shari‘a.
The king of Saudi Arabia is also the chairman of the Council of
Ministers and the Prime Minister, and as such he is the head of the ex-
ecutive branch of government. He appoints and relieves his ministers
and other high-ranking civil servants by royal decree (Art.s 56-58).
Decisions taken by the Council of Ministers have to be ratified by the
SHARIA AND NATIONAL LAW IN SAUDI ARABIA 157
Sources of law
The Islamic shari‘a is the prevailing law in Saudi Arabia; the sacred law
is the foundation of the legal system. As such, the Qur’an and the
Sunna are the main sources of law. Judges and other legal scholars
(‘ulama), as the lawful interpreters of the two holy sources, apply the
Islamic shari‘a in rendering a judgement or advice (fatwa) on individual
cases brought before them. Because shari‘a in Saudi Arabia is not codi-
fied in statutes or codes, the traditionally trained judges and scholars,
therefore, resort to Hanbali fiqh-books in particular in their administra-
tion of justice.
It is often claimed that Saudi law is nothing but Islamic shari‘a.
However, supplemented by government-issued regulations concerning
labour, commerce, companies, and so forth, the law is more encom-
passing than at first glance. Also, one cannot rule out the importance of
tribal values and customs in Saudi society, like in most Middle Eastern
societies. Esmaeili writes: ‘Tribal law or custom is significant in Saudi
Arabia in relation to the country’s political and governmental structure
as well as private and personal law areas’ (2009: 18). Yet, Islamic shari‘a
is no doubt the main feature of the Saudi legal system,
In addition to the shari‘a and specialised courts, Saudi Arabia’s legal
system structurally includes a form of court-recognised mediation of-
fered by Islamic scholars who provide advice (muftis). The mufti28 has
an important role to play in providing Islamic legal interpretation.
When a person wants to know which shari‘a principles and rules are
applicable in a specific situation, he or she can turn to a mufti for advice
(a fatwa). A court trial can be avoided when two parties agree to bring
their dispute to a mufti they both respect. Opinions of these religious
158 ESTHER VAN EIJK
Judiciary
Article 48 of the Basic Ordinance determines that ‘the courts will apply
the rules of the Islamic Shari'ah in the cases brought before them, in
accordance with what is indicated in the Book, the Sunnah, and the or-
dinances decreed by the Ruler which do not contradict the Book or the
Sunnah.’33 Article 46 bolsters the authority of judges in its assertion
that the judiciary is independent.
The Basic Ordinance confirms the existence of two judicial branches
– the general shari‘a courts and the Board of Grievances – but is silent
on the specialised committee courts. The shari‘a courts are granted gen-
eral jurisdiction, unless these disputes or crimes fall under the
SHARIA AND NATIONAL LAW IN SAUDI ARABIA 159
Shari‘a courts
According to the new Judiciary Regulation (2007), there will be three le-
vels of shari‘a courts all operating under the supervision of the
Supreme Judicial Council, in ascending order: first instance courts, fol-
lowed by appellate courts, and finally the new Supreme Court. Since
the new system is not yet fully operational, the current system will be
described below, with reference to some important changes foreseen in
the new judicial organisation.
At present, there are three levels of shari‘a courts, all of them falling
under the responsibility of the Ministry of Justice, in ascending order:
two types of first instance courts (the summary courts and the general
courts), followed by appellate courts, and finally the Supreme Judicial
Council.
In a summary court, a single judge is competent to rule in both civil
and criminal cases. He is, however, not competent to judge in civil
cases where the penalty would exceed a certain amount of money (for
example in cases of compensation for physical injury) or in criminal
cases that involve possible sentences of amputation, execution, or
160 ESTHER VAN EIJK
Board of Grievances
The Board of Grievances constitutes the second judicial branch of the
Saudi system. Due to its strong fiqh credentials, the Board is largely re-
spected by the ‘ulama (Vogel 2000: 232). This independent organ,
which reports directly to the king, functions as an administrative tribu-
nal, hearing complaints against the government. Next to its function in
administrative law, it is – currently – also competent to hear commercial
cases and criminal cases involving, for example, forgery and bribery.
At present, the Board operates as the court of appeal for decisions of
some of the specialised committees, and it has the authority to enforce
foreign judgments and arbitration decisions (Board of Grievances
Regulation (1982), Art. 8). Until recently, the appeal function of the
Board was not clearly defined and, therefore, ambiguous as to how it
operated in practice (Tarazi 1993: 266).36 Once the new Regulation, is-
sued in 2007, is implemented, it is hoped that this situation will
change, providing more clarity on this point.
The new Board of Grievances Regulation (2007) will entail the transfer
of the Board’s commercial and criminal jurisdiction to the general court
system, where the new first instance and appellate courts will take over
these competences. The new Regulation also announces the creation of
an Administrative Judicial Council and a Supreme Administrative
Court.37 In the new judicial system, the Board will continue to hear ad-
ministrative disputes involving government agencies (Art. 13).
The Saudi personal and family law is not codified or compiled in a law
code.39 All cases concerning marriage, divorce, inheritance, and the sta-
tus of children fall under the general jurisdiction of the shari‘a courts.
For the most part judges of these courts resort to the Hanbali fiqh books
when adjudicating a case; they can, however, also consult books from
the other schools of law.
her daughter(s) from the age of nine, after which time physical custody
is automatically transferred to the father40 (Human Rights Watch 2008:
31).
Men, on the other hand, are in a far better position to end a mar-
riage. Husbands are granted the unilateral right to repudiate their wives
(talaq), without reason or legal justification; talaq divorce is effective im-
mediately. After an irrevocable repudiation, the repudiated wife can
claim the full dower (if a portion of it remained unpaid) and mainte-
nance during a period of waiting following the repudiation (four
months and ten days).
the marriage meets the main prerequisites (i.e. presence of the bride’s
guardian and two witnesses) and the contract is concluded on mutually
agreed upon and binding conditions.43
Again, this shows the importance of a fatwa, which in this case is, ac-
cording to Arabi, ‘a straightforward endorsement of the Muslim polyga-
mous legal tradition’, aiding ‘Saudi citizens in the search for solutions
to their modern sexual and emotional dilemmas, solutions that would
be in line with their faith and its legal strictures’ (2001: 166). It should
be noted here that this ‘solution’ is not only adopted by men, but also
by Saudi women who might prefer being married, so they enjoy a more
‘respectable’ social status and might have more freedom to pursue their
own interests in life, such as studying or working.
Yamani says in a study written exclusively on this topic that the in-
crease in wealth of many Saudis, due to oil revenues, has led to an in-
crease of the practice of polygamy, especially among the educated, ur-
ban Hijazi elite (2008: 215). However, the Saudi government has also
played a significant role in promoting polygamy. Yamani contends that
the promotion of polygamy in Saudi Arabia is part of a public policy
programme promoting the return to Islamic values, in reaction to post-
revolutionary, pro-polygamy Iranian practices. Iran’s reinstatement of
Islamic values and traditions induced Saudi ‘ulama to accept novelties
such as misyar marriages as legally valid (ibid: 47-48).44 In 2001 the
Grand Mufti Abdulaziz al-Shaykh called upon all Saudi women to ac-
cept the concept of polygamy as part of the ‘Islamic package’, further
noting that polygamy is a necessity in ‘the national fight against the
time bomb […], the growing epidemic of spinsterhood’ (ibid: 52).
Inheritance
Islamic shari‘a is the only applicable law pertaining to Saudi Muslims
in matters of inheritance and bequests. The Islamic inheritance system
is based on tribal customary law of pre-Islamic Arabia, which was modi-
fied by the Qur’an in considerable detail (Coulson 1964: 15). The
Qur’an guarantees fixed portions of the deceased’s estate to so-called
‘Qur’anic heirs’.45 Generally speaking, female heirs are entitled to half
of the share of male heirs. After the Qur’anic heirs have received their
shares, the residue of the estate will be divided among the agnatic46
heirs of the deceased. Finally, a Saudi Muslim can dispose a maximum
of one-third of his property by bequest to non-Qur’anic heirs
(Haberbeck 2010: 29).
166 ESTHER VAN EIJK
These sentences are decreed without any formal trial, although often le-
gitimised by the leading ‘ulama.
Besides the traditional fiqh, the opinions of the Council of Senior
‘Ulama constitute legal sources on certain matters of criminal law. The
‘ulama, for instance, issued a fatwa on 18 February 1987, that states that
drug dealers are to be sentenced to death:
The king and the Ministry of Interior have requested that the courts fol-
low this fatwa. The Council of Senior ‘Ulama also decided that a person
should be sentenced to death when he is found guilty of having perpe-
trated a terrorist act (ibid: 75).
which means in practical effect that Saudi Arabia does not grant men
and women equal rights with regard to the nationality of their chil-
dren (a child automatically receives the nationality of the father) and
that the country is not prepared to refer cases involving a dispute on
interpretation of the Convention to the International Court of Justice.
Because the first reservation makes de facto every treaty obligation sub-
ordinate to the Saudi interpretation of shari‘a, several European coun-
tries made formal objections to the reservations. They questioned Saudi
Arabia’s commitment to the object and purpose of the Convention and
asserted, moreover, that its reservation contributes to undermining the
foundation of international treaty law.
The CEDAW Committee examined Saudi Arabia’s initial and second
periodic report in January 2008. A recurring topic in the discussion be-
tween the Committee and the national delegation was the concept of
male guardianship over women. The Committee noted with concern
that ‘the concept of male guardianship over women (mehrem), although
it may not be legally prescribed, seems to be widely accepted; it severely
limits women’s exercise of their rights under the Convention […]’. The
Committee further opined in its concluding observations that:
Women face various forms of discrimination; they are barred from vot-
ing, driving, and travelling without permission of their male guardian.
In addition, Saudi women are severely limited in their ability to exercise
their legal capacity in matters pertaining to marriage, divorce, child cus-
tody, and property control. In April 2008, Human Rights Watch pub-
lished a report highlighting the many human rights abuses resulting
from male guardianship policies.59
Saudi Arabia is known for being a gender-segregated society: women
and men are segregated in schools, universities, health care, and at
work. This segregation limits women’s educational and employment op-
portunities. While legally women have the right to choose their own
education, open a business, perform financial transactions, and inherit
without a male guardian’s approval, the reality is that they face major
obstacles. For instance, women cannot obtain a professional licence to
practice as a lawyer, architect, or accountant (Yamani 2008: 152).60
Nevertheless, there are also some signs of a trend toward more equality
– select female entrepreneurs have set up their own businesses; a few
women have been elected into chambers of commerce; and, in
February 2009 for the first time in history, a woman was appointed
Deputy Minister of Education for Girls.
The country also restricts the freedom of religions other than Sunni
Islam. Shi‘ites have been particular targets of slander campaigns and vio-
lence – also at the hands of state actors. In recent years, they have been se-
verely restricted in their religious practices, and there are reported cases of
forced conversions of Shi‘ites to Sunni Wahhabism. This pertains not only
to Saudi Shi‘ites, but also to Asian (Islamic) migrant workers.61
Apart from the abovementioned human rights violations that have of-
ten been justified by reference to ‘the shari‘a’, it must be noted that in
recent years, thousands of people have been arrested and detained in
the name of security and counter-terrorism. The trials which have ap-
parently begun in spring 2009, are so shrouded in secrecy that it is
172 ESTHER VAN EIJK
4.10 Conclusion
From 1970 to 1975, the unified court system was further developed.
The Judiciary Regulation (1975) granted general jurisdiction to the
shari‘a courts to decide in all civil and criminal disputes, except in the
areas of law where the specialised committees were competent. A
Supreme Judicial Council, under the direct authority of the king, took
its place at the top of the judicial pyramid, with appellate courts in
Riyadh and Mecca, and larger and smaller courts spread all over the
country.
Meanwhile the ‘ulama’s position, as advisors on government policies,
was further institutionalised in 1971 with the establishment of the
Council of Senior ‘Ulama. This council has since successfully curbed
several reform efforts made by the government and liberal Saudis, for
instance in relation to the improvement of the position of women.
Improved living standards for Saudis, due to the abundant oil reven-
ues in the 1970s, were unable to ward off dissident voices that turned
against the state, claiming that the Sauds had lost their legitimacy as
righteous rulers because of the extravagant lifestyles of some of its
princes, corruption, and their alliance with the West. Internal uprisings
coincided with the Iranian revolution led by Ayatollah Khomeini in
1979. The Saudi regime eyed the Shi‘ite revolution with suspicion and
responded in part by intensifying Wahhabi missionary work abroad.
After all, Saudi Arabia was the cradle of Islam and the guardian of the
two holy places: Mecca and Medina.
In the following decade, the royal family was confronted with another
challenge, namely the financial and political consequences of the First
Gulf War (1990-1991) and the temporarily decreased oil revenues.
Reliance on U.S. political and military support, and the lack of political
participation prompted growing criticism within society. From the
1990s onwards, several groups, including reform-minded liberals, but
also radical Muslims, submitted petitions to the king asking for political
reform.
Under domestic and international pressure, King Fahd implemented
several constitutional reforms in 1992. He promulgated the Basic
Ordinance of the Kingdom, which stipulates that ‘God’s Book and the
Sunna of the Prophet’ are of the highest authority and all legislation is
subordinate to it.
Another demand of the petitioners met by King Fahd was the estab-
lishment of a new, partly elected, Consultative Council. The council was
created in 1992 and now counts 150 members of different social strata,
who are empowered to lay down regulations in the public interest and
in accordance with shari‘a. For the time being, however, the Council
has little actual power and it cannot yet be seen as a fully-fledged parlia-
mentary body.
SHARIA AND NATIONAL LAW IN SAUDI ARABIA 175
The modest reforms of the government did not silence the voices of
the opposition. Young Islamists have committed bloody attacks against
foreign targets since the 1990s, and various radicals were banned from
the country, including Osama Bin Laden. The government has also had
to contend with the fact that the vast majority of the 11 September ter-
rorist attackers (fifteen of the nineteen) were Saudi nationals. Despite
the government openly declaring war against terrorism, radical
Muslims continue to carry out attacks against Western targets and other
‘infidels’ – on Saudi soil as well as in occupied Iraq.
Meanwhile, the process of legal reform continued. Since the late
1990s, several new laws were promulgated, including, for example, the
Regulation on Criminal Procedure (2001) and the Legal Practice
Regulation (2001), both of which aim to regulate criminal proceedings
and better safeguarding the procedural rights of the accused. While the
1975 judicial organisation is still in operation, substantial reforms were
announced in autumn 2007. The 2007 Judiciary Regulation establishes
a Supreme Court and new first instance and appellate courts compris-
ing special chambers for personal status, criminal, labour, and commer-
cial law matters. Once fully functional, the Supreme Court is to take
over the judicial functions of the Supreme Judicial Council. A new
Board of Grievances Regulation, also promulgated in 2007, announces
the establishment of an Administrative Judicial Council and administra-
tive courts of appeal. As of the time of writing, it cannot yet be indi-
cated what the outcome of the announced reforms will be. For now,
duality in the Saudi legal system seems to remain a typical feature.
Although the legal reforms have been welcomed by international or-
ganisations and human rights groups, the criticism on the human
rights situation in Saudi Arabia has not died down. In particular, the
following issues have generated vehement criticism both domestically
and abroad: the extremely disadvantaged position of women; discrimi-
nation against religious minorities and foreigners; a lack of religious
freedom and freedom of expression; torture in prisons; intimidation by
the religious police; the execution of cruel corporal punishments, such
as beheading, stoning, hanging, amputation, and lashing; and increas-
ing frequency of the use of the death sentence; in 2008 at least 102 per-
sons were executed.
The current King Abdullah, like many leaders, seems to be walking a
thin line between reform-minded liberals, conservatives, international
pressure, civil society groups, and the ‘ulama. He has carefully opened
channels for more political participation. Given that he has to reckon
with the conservative ‘ulama and traditional forces within his own fa-
mily, it is anticipated that Saudi Arabia will, in moving forward – within
the realm of Islam – do so at a slow pace.
176 ESTHER VAN EIJK
Notes
1 Esther van Eijk is a PhD Candidate at Leiden University in the Netherlands. This
study is based on a study first published in Dutch (Barends & van Eijk 2006). The
original study, translated into English by A. Saab, has been extensively revised by
Esther van Eijk, who assumes full responsibility for the content of this work. The
author wishes to thank Prof. Frank Vogel for his many valuable comments and sug-
gestions on earlier drafts of this study. Thanks are also due to Prof. Baudouin
Dupret, Prof. Jan Michiel Otto, and Dr. Nadia Sonneveld for their editorial
comments.
2 This chapter is for the most part based on secondary sources of information. The
scope of the study requested did not allow for a comprehensive analysis or field-based
research on the topic.
3 It must be noted here that in the South-Western part of the peninsula early dynasties
did exist; the Kingdom of Saba (or ‘Sheba’) in present-day Yemen is the best known
example (930 BC–115 BC).
4 The Ka‘ba is the focal point of Islam. Muslims pray in the direction of the Ka‘ba in
Mecca, and the shrine is one of the most important sites of the yearly pilgrimage
(hajj). In pre-Islamic times, the Ka‘ba served as a temple for the numerous gods who
were worshipped by the Arab Bedouins (Cleveland 2000: 7).
5 This event, the hijra (emigration), marks the beginning of the Islamic calendar.
6 The Ottoman Empire conquered large parts of the Arab world in the sixteenth cen-
tury: Damascus in 1516, Cairo in 1517, Algiers in 1520, Baghdad in 1534, Tripoli in
1551, and Tunis in 1574.
7 Wahhabis are, thus, also called puritans or Salafis.
8 In 1953, the Council of Deputies was replaced by the less powerful Council of
Ministers (Al-Fahad 2005: 380).
9 This Hijazi Council remained in existence until 1992, when it was replaced by a new
Consultative Council, but had little actual power (Vogel 2000: 282-283).
10 Followers of the fourth Sunni school of law, the Malikis, could also be found on the
peninsula. Accordingly, Maliki rules can still be found in the current legal systems of
Kuwait, Bahrain, and the United Arab Emirates.
11 See Schacht 1982: 87. A new commercial court with jurisdiction over the Hijaz re-
gion had been established in 1926. It was abolished in 1955 because of the imminent
national process of unification of the legal system (Vogel 2000: 302). Al-Jarbou
writes that the commercial court in Jeddah was abolished because of the influence of
the traditionalists (‘ulama) (Al-Jarbou 2007: 219).
12 The descendants of Ibn Abd al-Wahhab (or Ash-Shaykh) have always – and through
to the present – occupied the main religious positions in Saudi Arabia.
13 This specific power lasted until 1964 only. A new Board of Grievances Regulation
was enacted in 1982, changing considerably the nature of the Board. Article 1 recog-
nises the Board as an independent administrative institution. Since the 1980s the
Board has gained more competences, such as criminal jurisdiction for specific cases
arising under, for instance, the Forgery Regulation, the Bribery Regulation, and the
Post Regulation. And, in 1987, jurisdiction to handle commercial cases was trans-
ferred from the commercial disputes committees to the Board (Al-Jarbou 2004: 33).
In 2007 a new Board of Grievances Regulation was issued (see 4.5).
14 For example, Abdallah ibn Hammud al-Tariqi became the Minister of Petroleum and
Mineral Resources in 1961; he was succeeded by another commoner, namely Shaykh
Ahmed Zaki Yamani (until 1986) (Niblock 2006: 44, 66).
15 The Ministry of Islamic Affairs, Endowment, Da‘wa, and Guidance, established by
King Fahd in 1993, played a major role in these activities.
SHARIA AND NATIONAL LAW IN SAUDI ARABIA 177
16 The central figures in the government were, until recently, King Fahd (died in 2005)
and his six brothers, who all held high positions. These so-called Sudayri Seven, were
named after Abdulaziz al-Saud’s favourite wife, Hassa bint Ahmad al-Sudayri.
17 The Ordinance of the Provinces divided the kingdom into thirteen administrative
units.
18 See 4.5 on constitutional law.
19 Quoted in Human Rights Watch 1992: Intro.
20 In the last decade unemployment rates have gone down, with 11.6 per cent of the po-
pulation estimated to be unemployed in 2009 (Bartleby 2009).
21 See e.g. BBC News Online: http://news.bbc.co.uk/2/hi/middle_east/4477315.stm, last
accessed 14 January 2010.
22 See also MENA Election Guide: http://www.mena-electionguide.org/details.aspx/13/
Saudi%20Arabia/article421, last accessed 14 January 2010.
23 Prince Sultan, the Minister of Defence, has become the new Crown Prince.
24 Human Rights Watch: http://hrw.org/english/docs/2007/04/27/saudia15774.htm
(last visited 14 January 2010); National Society for Human Rights: http://nshr.org.sa/
english/aRightMenuCMS.aspx?mid=30 (last visited 3 February 2010).
25 See Saudi Arabia: In Focus (weekly publication of the Saudi Arabian embassy in
Washington, D.C.): http://www.saudiembassy.net/files/PDF/Publications/Focus/
2009/09-FOCUS-02-17.pdf, last accessed 14 January 2010.
26 For the English translation see the International Constitutional Law (ICL) Project:
http://www.servat.unibe.ch/icl/sa00000_.html, last accessed 9 February 2010.
27 In 2006, the Allegiance Committee was established by royal decree; the Committee
is composed of male descendants of the founder, King Abdulaziz, who will play a
role in choosing future Saudi kings. Future kings (the protocol will not come into ef-
fect until after the current Crown Prince Sultan has become king) will have to seek
the approval of the committee for their choice of successor (i.e. crown prince). See
the Website of the Royal Embassy of Saudi Arabia in London: http://www.mofa.gov.
sa/Detail.asp?InNewsItemID=55889, last accessed 14 January 2010.
28 A mufti is a member of the community of religious scholars (the ‘ulama), who is
competent to give his authoritative legal opinion (fatwa) on a particular issue.
29 In 2007, the government launched an official website for fatwas issued by authorised
scholars. Visitors can ask questions on various topics and receive a reply from the
Council of Senior ‘Ulama. See http://www.alifta.com.
30 He was succeeded by the current Grand Mufti, Abdulaziz al-Shaykh.
31 His writings, including fatwas, were – and still are – considered authoritative. Not
just in Saudi Arabia, but all over the world, Muslims accepted his opinions as mo-
rally valid and practical guidelines.
32 But see e.g. Al-Jarbou 2007: 209, who writes that ‘many laws and regulations are en-
acted every year without being studied by the Board of neither the Senior ‘ulamā’ nor
the Higher Council of Justice. The reason is that these laws can be implemented
without having the traditionalists approve of them or at least participate in their
enactment.’
33 English translation taken from the International Constitutional Law (ICL) Project:
http://www.servat.unibe.ch/icl/sa00000_.html, last accessed 9 February 2010.
34 Basic Ordinance, Art.s 49, 53. The Board is not allowed to hear any outcome of the
shari‘a courts, see Board of Grievances Regulation 2007, Art. 14.
35 However, appeals cases that involve amputation, execution, or stoning to death are
adjudicated by panels comprised of five judges (Judiciary Regulation (1975), Art. 13;
Regulation on Criminal Procedure (2001), Art. 10). There is a similar provision in
the 2007 regulation (Art. 15(1)).
178 ESTHER VAN EIJK
36 Some of its decisions were published by the secretariat of the Diwan for some years
in the late 1970s, but publication of its decisions was discontinued after that period
(Mallat 2007: 163-164 n. 70).
37 The Administrative Judicial Council’s jurisdiction is similar to that of the Supreme
Judicial Council. See Board of Grievances Regulation (2007), Art.s 4, 5. Articles 8
and 10 of the same regulation describe the mechanism of the Supreme
Administrative Court.
38 Besides their classical shari‘a college training, most Board of Grievances judges also
hold a law degree from one of the legal departments offered by various universities
in the country (Al-Jarbou 2007: 222).
39 A government delegation member in discussion with the CEDAW Committee in
January 2008 informed the Committee that the government ‘was in the process of
establishing a high-level scholarly panel, including the various schools of jurispru-
dence, to codify all the provisions of Islamic law relating to personal status’ (CEDAW
Committee 2008, Summary record of the 815th meeting).
40 It should be noted here that the father is the primary legal guardian of the child from
the moment the child is born. After divorce, the mother can become custodian of the
child (i.e. physical custody) until a certain age, after which full custody will be auto-
matically transferred to the father.
41 See BBC News Online: http://news.bbc.co.uk/1/hi/world/middle_east/4437667.stm,
dated 12 April 2005, last accessed 14 January 2010. See also Gulfnews.com: http://
www.gulfnews.com/News/Gulf/saudi_arabia/10228620.html, dated 14 July 2008,
last accessed 14 January 2010.
42 The Islamic Fiqh Academy, established in 1981, is affiliated to the Organisation of
the Islamic Conference (OIC) and is based in Jeddah.
43 See Arabi 2001: Chapter 7; Welchman 2007: 102-105.
44 It should be noted here that some ‘ulama have issued fatwas in which they contend
that misyar is zina (fornication) (ibid: 107).
45 Non-Muslim heirs are excluded as heirs in the estate.
46 Male relatives in the male line.
47 The new Judiciary Regulation (2007) and the Board of Grievances Regulation (2007)
provide that the commercial jurisdiction from the Board will be transferred to a spe-
cialised division within the regular shari‘a court system.
48 The most important regulation governing companies is the Saudi Companies
Regulation of 1965 (amended in 1967 and 1982). This regulation, for example, is lar-
gely taken from Egypt (Vogel 2000: 288).
49 Personal communication with F.E. Vogel, Leiden, March 2008.
50 It should be noted that citizens of the Gulf Cooperation Council who conduct com-
mercial business in the kingdom are also subject to zakat. See: http://www.dzit.gov.
sa/en/CommerceZakat/commercezakat1.shtml, last accessed 14 January 2010.
51 Personal communication with F.E. Vogel, Leiden, March 2008.
52 Ibid.
53 English translation taken from the International Constitutional Law (ICL) Project:
http://www.servat.unibe.ch/icl/sa00000_.html, last accessed 9 February 2010.
54 The other countries abstaining from voting included the Soviet Union, Poland,
Yugoslavia, and South Africa.
55 See Human Rights Watch memorandum: http://hrw.org/english/docs/2006/02/07/
saudia12622.htm, dated 7 February 2006, last accessed 14 January 2010.
56 For extensive and up-to-date information on state reports, reporting history, and re-
servations and objections regarding all UN treaties, see http://www.bayefsky.com
(The United Nations Human Rights Treaties).
SHARIA AND NATIONAL LAW IN SAUDI ARABIA 179
57 The woman and her male companion were initially both sentenced to ninety lashes.
Four of the five accused rapists were sentenced to between one and five years impri-
sonment and received between eighty and one thousand lashes for the offence of kid-
napping, as the Public Prosecution could not prove rape had occurred due to the
strict shari‘a rules of evidence that apply to this hadd crime. See The Independent
News Online: http://news.independent.co.uk/world/middle_east/article3204058.ece,
last accessed 14 January 2010.
58 See Al Jazeera English Online: http://english.aljazeera.net/NR/exeres/AF444D2D-
E666-437A-A441-37EA99C8BE4F.htm, last accessed 14 January 2010.
59 The study notes that ‘there appear to be no written legal provisions or official decrees
explicitly mandating male guardianship and sex segregation, yet both practices are
essentially universal inside Saudi Arabia’ (Human Rights Watch 2008: 4)
60 The 2005 Labour Ordinance states that women are permitted to work in ‘all fields
compatible with their nature’ (Art. 149). The Minister of Justice, however, prohibits
the issuing of licences to women to practise the legal profession (Yamani 2008: 152).
61 Saudi Arabia feared that Shi‘ite ascendance in the region would be strengthened by
the 2003 ousting of the old Sunni regime in Iraq and that Iraq would become a
Shi‘ite state. It appears that in line with these fears, a number of Saudi religious lea-
ders have encouraged young fighters to go to Iraq and fight against the Shi‘ites
(Schwartz 2005: 29-32).
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5 Shari‘a and national law in
the Sudan
Olaf Köndgen1
Abstract
Notes 224
Bibliography 227
184 OLAF KÖNDGEN
The Republic of the Sudan came into being on 1 January 1956, when it
gained its independence from Great Britain and Egypt. As of mid 2009, an
estimated 41 million people live in the Sudan, of whom 70 per cent are
Sunni Muslim. They live mainly in the North. An estimated 5-20 per cent of
the population is Christian and lives in the South and in and around the
capital Khartoum.2 Another 10-25 per cent of the population professes native
religions. Sudan has nineteen important ethnic groups and 597 subgroups.
More than a hundred languages and dialects are spoken in the Sudan.
Arabic and English are the official languages of the country, for about half of
the population Arabic is the mother tongue. The Southern part of the coun-
try chiefly consists of a black African population, composed of the Nilotic,
Nilo-Hamitic, and Sudanic groups. While the majority of the population is of
African descent (52%), many Sudanese are of Arabic descent (39%). Around
9% are Beja.
had its origins in British military law. Both had been adapted to
Sudanese conditions and the penal code had already been applied in
the East African protectorates and Zanzibar. The penal code was re-en-
acted in 1925.
Numeiri´s early law reforms: an attempt to break free from the colonial
heritage
Soon after Numeiri’s takeover, a good part of the legal system came un-
der scrutiny, resulting in the enactment of a succession of new laws. A
Law Reform Commission was appointed in 1970; it composed a Civil
Code written in Arabic. The code, hastily drafted, was mainly inspired
by the Egyptian Civil Code of 1949 and, thus, meant a radical shift
from common law to continental (French) European law (Amin 1985:
334). In the description of a Sudanese jurist,
three, instead of one, autonomous regions, each with its own regional
parliament and government. When in March 1981 the Southern
Regional Assembly rejected the motion, he dissolved the Southern
Regional Assembly and installed an interim government. Southerners
had economic grievances too. Government investment in the South pro-
mised under the Addis Ababa agreement had hardly materialised and
hopes for oil revenues had been foiled. Thus, in early 1983, the Sudan
People’s Liberation Army (SPLA) was founded and a civil war broke
out, which by June 1983, when Numeiri decided by presidential decree
to restructure the South, was already in full swing.
Churned out in very much the same fashion as the Egyptianised legisla-
tion of the early seventies, certain provisions of the September laws
were in conflict with traditional Islamic jurisprudence (fiqh). For in-
stance, the Evidence Act required the testimony of four adult men to es-
tablish unlawful sexual intercourse (zina), but it was in contradiction to
the fiqh in allowing that ‘when it is necessary, the testimony of others
may be taken’. The 1983 Penal Code drew heavily on its 1974 predeces-
sor, summary punishments such as flogging, fines or prison no longer
SHARI‘A AND NATIONAL LAW IN THE SUDAN 193
From the trial and execution of Muhammad Taha to the end of Numeiri´s
regime
Probably the most blatant abuse of the implementation of Numeiri’s
version of the shari´a was the trial and subsequent execution of
Mahmud Muhammad Taha, the leader of the ‘Republican Brothers’
mentioned above. While the Republican Brothers had backed Numeiri
during his secular beginnings, they opposed the September laws and
Numeiri’s divisive Islamisation policies. In May 1983 the confrontation
escalated and Taha and fifty of his followers were arrested. In 1984, the
Republican Brothers launched a campaign against the September laws,
criticising their unconstitutionality and multiple points of contradictions
with the fiqh. Moreover, several constitutional complaints were depos-
ited on grounds that the new laws discriminated against women and
non-Muslims. Numeiri would not tolerate any further criticism of his
shari´a: the 76-year old Taha was arrested again, sentenced to death,
and hanged for apostasy on 18 January 1985 (Rogalski 1990: 39-51).
While the indictment was initially construed as a state security of-
fence, subsequently Article 458(3) of the Penal Code was invoked.
Article 458(3) stipulated that even uncodified hadd offences could be
punished. During the appellate proceedings Taha was declared an apos-
tate, based on the 1968 decision of a shari´a court, which, at the time,
had not had jurisdiction in cases of apostasy. Apart from the highly
flawed underpinning of the judgment, the sentence contravened Article
247 of the Criminal Procedure Act exempting persons over 70 years of
age from the death penalty. In 1986, posthumously, the death sentence
for Taha was eventually declared to be null and void.11 The execution,
highly controversial in the Sudan and strongly criticised in the Western
press, was only one more step toward the downfall of the Numeiri
regime.
In September 1984 a power struggle broke out between Numeiri and
al-Turabi. In spring 1985 all Muslim Brothers were dismissed from
their government and SSU positions. Al-Turabi and 200 Muslim
Brothers were imprisoned, among them the president of the People’s
Assembly and one of the judges who had helped to sentence Mahmud
Taha. For the Muslim Brothers, this last-minute wave of arrests came as
a blessing in disguise. Instead of being drawn into the abyss, they could
now portray themselves as victims of the very regime they had helped
to stabilise for so long.
When at the end of March 1985 Numeiri abolished the subsidies for
bread and fuel, political parties, labour unions, and professional associa-
tions formed a broad coalition demanding his resignation. Numeiri,
who underestimated the imminent threat to his rule, flew to the U.S.
for talks with U.S. president Ronald Reagan. In his absence, bread riots
196 OLAF KÖNDGEN
broke out, which escalated to a general strike. On the 6th of April, while
Numeiri was already on his way back from the U.S., the Sudanese mili-
tary assumed power.
Committee for Human Rights indicates that neither Southern nor fe-
male judges were appointed by the Bashir/NIF regime until the mid-
nineties.18 The regime also made sure that any opposition from the le-
gal profession was muted. Thus, the Sudanese Bar Association was first
dissolved after the coup and later ‘downgraded to a trade union subject
to the controls of the Registrar of Trade Unions and the Minister of
Labor’ (Lawyers Committee for Human Rights 1996: 37-38).
Concomitantly, the Bar Association lost some of its traditional immu-
nities, such as the inviolability of a lawyer’s files in his/her chambers.
Not surprisingly, the Bashir/NIF regime also promulgated important
legislation to further its strategic goal of an in-depth Islamisation of the
Sudanese society. As of early 1991, an overhauled, Islamised penal code
was implemented (Bleuchot 1994: 423-427; see also 5.7 below). The
new code contained the full range of hudud (sing. hadd) offences and
punishments and included, for the first time in the history of Sudanese
law, apostasy. In the same year, for the first time, a Muslim Personal
Law Act codified personal status law (Ali 2001: 29; An-Na´im 2002:
83). Other important legislative initiatives include the Public Order Act
of 1996 (now the Security of the Society Law), the 1998 Constitution,
and the Political Associations Act of 1998.
A cornerstone of the NIF’s claim to power was the establishment of
parallel military and security forces, meant to gradually replace the ex-
isting ones. Accordingly, al-Turabi openly stated that the Popular
Defense Forces (PDF) were meant to absorb the regular army and ‘mo-
bilise the public behind the jihad’ (Lesch 1998: 135), as the war against
the Southern forces was now baptised. To al-Turabi, at least according
to his public statements, the PDF was a means for the Muslim collec-
tive to fulfil its obligation to contribute to jihad, implicitly portraying the
non-Muslim soldiers of the South as an infidel enemy (Abdelmoula
1996: 20). Thus, while thousands of officers critical of the coup were
fired despite the ongoing war in the South, the Popular Defence Forces
were built up, from Arab tribal militias, NIF volunteers, drafted stu-
dents and civil servants, and forcibly recruited teenagers (Lesch 1998:
135). In the meantime, the regime had made sure that most pro-govern-
ment fighters were Southerners, either rounded up in Khartoum and
sent to fight for the Sudanese army in the South or belonging to
Southern pro-goverment militias (Martin 2002: 3).
In May 1999 al-Turabi negotiated a secret alliance with Sadiq al-
Mahdi in Geneva in order to prepare a regime change towards an NIF/
Ansar coalition, whilst simultaneously engaging in plans to get rid of
Bashir and the military. To this end, al-Turabi, as speaker of parliament,
contrived a motion suggesting the creation of the position of Prime
Minister, thus effectively reducing Bashir to a mere figurehead stripped
of any real power. When Bashir asked the parliament to postpone the
SHARI‘A AND NATIONAL LAW IN THE SUDAN 201
Peace at last?
In May 2004, a protocol on power sharing between the Bashir govern-
ment and the SPLA’s political wing, the SPLM, was signed in Naivasha,
Kenya. In this ‘Protocol between the Government of Sudan and the
Sudan People’s Liberation Movement (SPLM)’, the latter agreed to the
application of the shari´a in the capital Khartoum; other provisions of
the agreement gave guarantees as to the protection of non-Muslims. In
principle, the wording of these provisions was meant to safeguard the
rights of non-Muslims in the capital, while simultaneously allowing for
the continued application of the shari´a in Khartoum as the government
saw fit.
In July 2005, the Interim National Constitution of Sudan was adopted
after the National Congress Party, representing the central government
and the SPLM, had reached a peace agreement (Comprehensive Peace
Agreement – CPA) in January 2005. According to this agreement, the
Sudan is to be governed by an interim constitution during the six-year
transitional period. At the end of this period, in January 2011, a referen-
dum will take place in Southern Sudan to determine whether the South
will remain part of the Sudan or whether it will become an independent
state. In all likelihood a majority of voters will opt for the latter.
In early 2010 it has become clear that the spirit of reconciliation as
reflected in the protocol, the CPA, and in the interim constitution has
not been translated into a stable legal and political reality since the sign-
ing of the CPA in 2005. Without cooperation of the international
202 OLAF KÖNDGEN
Sources of legislation
Under the 1998 constitution, pivotal regulations, such as those concern-
ing the sources of legislation, contained ambiguous language. Article
65, for instance, read as follows:
While Islamic law was named first in this list of sources of legislation,
even for the South, it remained unclear what role the other sources
were to play in relation to shari´a. In contrast, in the 2005 INC version
of the constitution, it is clearly stated that the shari´a is not to play a
role in Southern Sudan: ‘Nationally enacted legislation having effect
only in respect of the Northern states of the Sudan shall have as its
sources of legislation Shari´a and the consensus of the people’ (Art. 5
(1)). While Southern Sudan is to have its own non-shari´a-based legisla-
tion (Art. 5 (2)), the shari´a-clause for the North would leave non-
Muslim Southerners in the North to be subject to Islamic law.23 This si-
tuation has been addressed in part by certain safeguards that protect
non-Muslims in Khartoum from being subjected to shari´a punish-
ments. No similar provision exists, however, for non-Muslims living
outside the capital.
Religious freedom
Concerning religious freedom, Articles 6 and 38 of the INC commit the
state to all precepts of religious freedom normally associated therewith.
Article 38 stipulates: ‘Every one shall have the right to […] declare his/
her religion or creed and manifest the same […]’. It should be noted
here that this right must be seen in the light of the pertinent sections
of the Criminal Act (1991), which make apostasy of Muslims punishable
by death (Art. 126). Non-Muslims are, thus, free to convert to Islam,
but not vice versa. In practise, however, death penalties have not been
imposed in cases against converts since the promulgation of the
Criminal Act in 1991.24 But, discrimination against Christians and ad-
herents of native religions was and is still commonplace,25 irrespective
of Article 31, which sets forth that ‘[a]ll persons are equal before the law
and are entitled without any discrimination as to race, colour, sex, reli-
gious creed […] to the equal protection of the law.’
legislation. Equal rights for men and women are especially relevant with
regard to shari´a-based parts of the Criminal Act (1991) and in consid-
eration of family and inheritance laws, which are known to be disfa-
vourable to women in a variety of ways (see below). Article 15 of chapter
II on the ‘guiding principles and directives’ of the INC guarantees that:
‘No marriage shall be entered into without the free and full consent of
its parties.’ In the second section of the same article, the state is called
upon to ‘protect motherhood and women from injustice, promote gen-
der equality and the role of women in family, and empower them in
public life.’ Article 22 of the same chapter, however, clarifies that these
provisions ‘are not by themselves enforceable in a court of law’.
Marriage
Mixed marriages and customary marriages
Even though a Muslim man can marry a non-Muslim woman as long
as she belongs to ‘a heavenly religion’ (i.e. Christianity or Judaism), a
Muslim woman cannot marry a non-Muslim man, unless the non-
Muslim man converts to Islam (Art. 19 MPLA). In Southern areas not
controlled by the government, this regulation is not enforced. In the
case of mixed marriages between a Sudanese and a foreign citizen, the
effects of such a marriage, such as property rights and child custody,
are adjudicated in accordance with the laws of the husband’s country.
Unregistered, customary (´urfi) marriages are considered valid, but
do not result in the same legal rights for women. Under an ´urfi mar-
riage, for example, a woman is not entitled to alimony.
Dower
The marriage contract obliges the husband to pay a sum of money as a
dower (mahr) to the wife (Art.s 27-31 MPLA). The dower can also take
the form of services or other assets. The full dower gift, which becomes
the property of the wife (Art.s 28-29), is due with the conclusion of a
valid marriage contract confirmed by the consummation of the mar-
riage. The two spouses can either agree on the dower before the mar-
riage or, if no agreement has taken place, the ‘fair mahr’ (mahr al-mithl),
based on the social status of the bride, is due at the time of marriage in
accordance with Article 29(5) (Ali 2001: 75).
outside the home without the consent of the husband, or if she refuses
to travel with her husband without legally valid grounds (Art. 75(a-e)).
Divorce
A divorce can be realised in the following ways (Art. 127 MPLA): a) on
the (formal) initiative of the husband (talaq); b) by initiative of both
spouses (the so-called khul´), or repudiation against compensation (talaq
´ala mal); c) divorce on the initiative of the wife by court decision (tatliq
or faskh); and d) death of one of the spouses.
dissolution initiated by the wife using the talaq procedure is also valid,
if the husband has invested his wife with such authority (Art. 132). The
husband does not need to give reasons for the repudiation, and it is not
necessary that a court intervenes (Ali 2001: 100). There are two kinds
of repudiations, revocable and irrevocable.
Revocable repudiation terminates the marriage contract only at the
end of the waiting period (´idda,28 see Art. 136(a)). The husband has the
right to return to his wife during the ´idda period, even against her will
(Art.s 139-141). However, for the revocation of the repudiation to be va-
lid, the repudiated wife must be informed of the repudiation within the
´idda period (Art. 141). Irrevocable repudation terminates the marriage
in two ways: 1) after a simple irrevocable repudiation (talaq ba´in bainu-
na sughra) the marriage can only be restored by concluding a new mar-
riage contract and again paying the dower; and 2) after an absolutely ir-
revocable repudation (talaq ba´in bainuna kubra) the former marriage
can only be restored by way of a new marriage (as in 1), if the divorced
wife is first married to another man and this marriage is consummated
and subsequently dissolved (Art. 136(b)).
Custody
After divorce the mother is entitled to custody of boys until they are se-
ven years old and of girls until they are nine years old (Art. 115(1)
MPLA). A judge can authorise the custody of divorced mothers for boys
between seven years of age until they reach puberty and for girls be-
tween nine until the consummation of marriage if it is in the interest of
the ward (Art. 115(2)). If the woman who has custody has a different reli-
gion than the Muslim father of the ward, she loses custody when the
child reaches the age of five or at any time it is feared that she is raising
the child in a different religion than that of the father (Art. 114(2)). The
father or another male guardian is to supervise all affairs of the ward in
the custody of the mother, such as education, guidance, and instruction
(Art. 118). The custodial parent may not travel within the country except
with the permission of the guardian of the child (Art. 119). On the other
hand, the guardian (i.e. the father or another person) also cannot travel
with the ward without the permission of the woman who has custody
(Art. 120). Financial support of the child is the father’s responsibility for
girls until the daughter is married and for boys until the son is old en-
ough to earn his own living (An-Na´im 2002: 85).
210 OLAF KÖNDGEN
Inheritance
The inheritance laws discriminate against women. Male heirs receive
twice the share given to females possessing the same degree of relation
to the deceased. Daughters inherit half the share of sons in cases of the
death of a parent. A widow inherits a smaller percentage than do her
children. Heirs must also be adherents of the same religion. Thus, a
non-Muslim widow cannot inherit from her Muslim husband except as
a legatee in his will, which amounts to a maximum of one-third of his
assets. Of the other two-thirds, distributed according to shari´a princi-
ples, she receives nothing (Art.s 344-400 MPLA).
The Sudan Criminal Act (CA) was promulgated in 1991. Its text is iden-
tical to that of a 1988 draft criminal code with the exception of a hand-
ful of amendments.29 Related laws are the Criminal Procedure Act of
1991, and the Evidence Act of 1993.
Hudud offences
The Criminal Act of 1991 (CA), which is based on the pertinent qur´
anic prescriptions, defines six offences as ‘hudud offences’: drinking al-
cohol, unlawful sexual intercourse, unproven accusation of unlawful
sexual intercourse, banditry, theft, and apostasy.30
Only Muslims are to be punished with forty lashes for the drinking
of wine (shurb al-khamr), and, in extrapolation, for the consumption of
any other intoxicating drink (Art.s 3 and 78(1) CA). Exceeding traditional
Islamic jurisprudence, Sudanese criminal law also stipulates the same
SHARI‘A AND NATIONAL LAW IN THE SUDAN 211
Apostasy (ridda), punishable by death, was codified for the first time
in Sudanese history in 1991 (Art. 126 CA). Every Muslim who re-
nounces the creed of Islam either by an express statement or by a con-
clusive act commits the crime of apostasy (Art. 126 (1)). The law, how-
ever, does not specify further which form such a statement or act must
take to fall under this definition. Thus, this wording leaves a lot of
room for interpretation and, therefore, abuse. However, apart from the
notorious Muhammad Taha case (1985), no other execution for apostasy
has been reported. Irrespective of the sex, the apostate is given a chance
to repent during a period to be determined by the court. If the apostate
recants before execution, the punishment will be remitted (Art.s 126(2)
and 126(3)). Recent converts are exempted from the death penalty for
apostasy (Art. 126 (2)).
In 1983 and 1984, the Civil Procedure Act, the Civil Transaction Act,
and circulars from the Bank of Sudan gradually abolished interest-based
bank lending and as of December 1984, Islamic forms of contracts such
as musharaka, murabaha, and mudaraba42 were introduced. Interest-
bearing accounts were changed to comply with the new rules.
Enforcement of the ban on interest, however, was lax, and in 1986 the
new democratic government under Sadiq al-Mahdi re-introduced a
choice between banking based on interest and non-interest banking by
allowing compensatory rates on loans and the payment of compensatory
rates on deposits (Stiansen 2002: 43, 53). The government led by Sadiq
al-Mahdi did not, however, change the existing legislation on interest.
After the 1989 Islamist coup these compensatory rates were abol-
ished and the streamlining of Islamic financial contracts gained mo-
mentum. Special attention was given to murabaha contracts, which un-
til at least the late nineties were the dominant financial contract, used
in as much as possibly 80 per cent of all financial transactions
(Stiansen 2004b: 83). Murabaha contracts in theory consist of a sale
agreement in which the bank buys a commodity on behalf of a custo-
mer. The latter pays when the good is delivered or after delivery on the
basis of an agreed schedule. The profit margin charged by the bank is
not considered to be interest because it cannot be changed, i.e. in-
creased, even if the customer fails to pay after having received the com-
modity. The bank necessarily has to take physical possession of the
commodity before it is handed out to the customer. Until the mid-nine-
ties, however, murabaha contracts were little more than camouflaged in-
terest-based transactions that minimised the risks for the banks. Thus,
banks asked for down-payments, letters of guarantee, liens on real es-
tate, or mortgage loans equivalent to the amount of the murabaha con-
tract. The banks normally did not see the commodities bought for cli-
ents (Stiansen 2004b: 83). In 1993, a fatwa issued by the Bank of
Sudan’s Shari´a Council established criteria for murabaha contracts that
would ensure their legality and also bring them closer to the spirit of
the shari´a. But it took until 1995 before a tighter supervision by the
Bank of Sudan led to an enforcement of the new rules.
The Sudan’s experience with Islamic finance is paradoxical.
Economically speaking, the experiment has been a failure; the financial
sector is extremely weak. The IMF estimated in 1998/1999 that 18-19
per cent of bank loans had to be categorised as ‘non-performing’.
216 OLAF KÖNDGEN
Zakat
A national system of voluntary donations of wealthy Sudanese and com-
panies was first institutionalised in 1980. With the application of the
Zakat and Taxation Act in September 1984, however, zakat lost its char-
acter as a religious alms tax and took on instead the form of another tax
within the existing taxation system. A Chamber of Zakat (diwan al-za-
kat) under the supervision of the president was created, but the col-
lected sums were not managed on separate zakat accounts. Rather, they
entered the very state budget they were intended to support. After the
downfall of Numeiri in 1986, a new law on zakat made the zakat ad-
ministration autonomous. From now on the collected sums were mana-
ged separately from the public treasury. The state, however, continued
to supervise the use of zakat through the Ministry of Social Affairs. The
last legislation on zakat was a presidential decree in 2001 which reorga-
nised its collection on the national and regional levels (Converset &
Binois 2006: 41-44).
Originally zakat was also levied on the salaries of all Sudanese citi-
zens. However, due to a large amount of unregistered employment and
a lack of control, this system became unmanageable. Today, unofficial
zakat, i.e. voluntary zakat given by individuals, is not paid to the state,
but is normally distributed within the families and relatives of the dona-
tors (Converset & Binois 2006: 45). In contrast, official zakat is levied
on all commercial companies, farms, cattle-breeding and dairy opera-
tions, poultry farms, fisheries, and more. The proceeds are distributed
in kind (cereals, flour, sugar, dates, lentils, etc.) to local institutions,
such as hospitals, orphanages or qur´anic schools or in cash in the form
of subventions or salaries paid especially to social or health institutions
(Converset & Binois 2006: 53).
Some authors claimed in the mid-nineties that the funds levied were
being partially re-funnelled into the Islamisation programme, the war
in the South, efforts to proselytise prisoners of war, and possibly even
used to the personal benefit of high-ranking government supporters
(Lauro & Samuelson 1996: 9). Criticism has not fallen silent in more
recent times. In particular, critics express concern with maladministra-
tion of the collected money, lavish spending on cars and buildings, and
the sumptuous lifestyle of parts of the zakat management and person-
nel (Converset & Binois 2006: 42).
Since that 1991 report, first in 1998, and then in 2005, new constitu-
tions have been enacted, the first of which, in turn, has been partially
suspended due to the imposition of emergency law in 1999. It is un-
clear whether with the lifting of the state of emergency in 2005 in most
of the Sudan the above derogations have become groundless.
Legal contradictions between the shari´a and human rights in national and
international law
The INC of 2005 (see 5.5) does not mention international human rights
as a source of legislation. Article 27 states that ‘all rights and freedoms
enshrined in international human rights treaties, covenants and
SHARI‘A AND NATIONAL LAW IN THE SUDAN 219
While the Sudan has not yet signed CEDAW, it is important to men-
tion that the Muslim Personal Law Act 1991 is in contradiction with
Article 16 of CEDAW, which calls for equal rights of men and women
with regard to their rights to enter a marriage out of their free will and
equal rights with regard to its dissolution, and with regard to equal
rights and responsibilities as parents and concerning guardianship
(Tønnessen & Roald 2007: 27-29). CEDAW also calls on state parties to
accord women equality with men before the law (Art. 15). This provision
is in clear contradiction with the reduced status of female witnesses in
the Sudanese Evidence Act 1993.
Apart from contradictions between the Sudan’s obligations under the
ICCPR and other human rights covenants and its shari´a-based national
legislation, there are many examples of violations of the Sudan’s inter-
national obligations at a de facto level. In addition to the well-known
mass killings and mass rape in Dar Fur, one of the most blatant human
rights violations that has long persisted throughout the country is the
recurrent scourge of slavery. Banned by both the ICCPR (Art. 8) and
the Slavery Convention, it has nevertheless continued to be practised
with impunity (Lobban 2001 and Darfur Consortium 2009).
5.10 Conclusions
taxation laws (zakat), the 1998 and 2005 constitutions, and, as in most
Muslim countries, family and inheritance laws for Muslims.50
However, with regard to the actual implementation of the hudud it
has been noted that ‘the new legislators seemed rather keen to give an
impression of moderate and considerate application as opposed to the
cavalier deployment that characterised the 1983 experiment’ (Sidahmed
1997: 220). Even though no precise statistics for the number of ston-
ings, crucifixions, floggings, and limb amputations inflicted between
1989 and 2008 is available, a synopsis of the relevant human rights re-
ports since 1989 corroborates Sidahmed’s assumption. Enhancing the
regime’s legitimacy and drawing a boundary ‘within which the regime
accommodates or excludes other political forces’ (Sidahmed 1997: 222),
the shari´a – well embedded in a multitude of Islamisation measures –
has ostensibly fulfilled the regime’s need for Islamic symbolism.
At present, the Sudan possesses a legal system that is characterised
by a high degree of legal pluralism. The heritage of the common law is,
despite the ups and downs of twenty years of Islamisation efforts, still
clearly visible in two important aspects: first of all, certain laws of the
time of the condominium are still valid, and, secondly, more recent leg-
islation can be traced back to the condominium in terms of organisa-
tion and wording. Most significantly, despite efforts of the Bashir gov-
ernment to marginalise it, customary law is still of major importance in
the rural areas of the Sudan. It is estimated that as much as 80 per cent
of all cases in the Sudan are judged in accordance with customary law.51
a lasting peace in the whole of the Sudan, the regime needs to come to
terms with its opponents in Dar Fur, in Eastern Sudan and abroad as
well. Only then can legal reforms be expected that take into account the
interests of secular Muslims and non-Muslim minorities.
For the time being, several committees concerned with elaborating le-
gal reforms have been set up. Thus, the National Constitutional Review
Commission (NCRC), provided for by the CPA and composed of mem-
bers from several political parties, has identified over sixty laws in con-
tradiction with international human rights standards. It is currently
working on certain priority areas such as arrest procedures, rape legisla-
tion, evidence laws, and immunity.53 In 2006 already, the Legislative
Standing Committee of the National Assembly (Majlis Watani) had
singled out twelve laws for priority areas of reform, including among
others the Criminal Act, the Criminal Procedure Act, and the Evidence
Act. Other steps were the adoption of a National Action Plan on
Combating Violence against Women in 2005 and a new Armed Forces
Act (2007), which recognises rape committed in war as an international
crime. In 2009 international crimes, such as crimes against humanity,
genocide and war crimes, were incorporated in the Criminal Code.
Observers, however, are doubting ‘whether these changes can result in
effective application’ (REDRESS 2009: 37-38). The same observers have
pointed out that the law reform process since the signing of the CPA
has been hampered by a lack of transparency, delays, and ‘the lack of
mechanisms that ensure the conformity of reformed legislation with
the provisions of the INC and the CPA’ (REDRESS 2009: V).
In a nutshell, in the beginning of 2010 the Sudan’s outlook is rather
bleak. The implementation of the Comprehensive Peace Agreement has
been obstructed by the North from the beginning. But not only the
CPA, also the Darfur Peace Agreement and the East Sudan Peace
Agreement lack proper implementation. With less than a year to go un-
til the referendum on the South’s self-determination, the referendum
will most likely end in a decision in favour of the South’s separation.
Given the profound lack of trust between both sides a return to the
North-South war is looming (International Crisis Group 2009: 1). What
these developments will mean for the space the shari´a occupies in the
legal system of the Sudan remains to be seen. If indeed a new civil war
between the North and the South breaks out, guarantees for non-
Muslims given under the INC will become meaningless. Should both
sides manage to disentangle peacefully, an important source of pressure
against shari´a application would disappear. In either case, the shari´a is
likely to hold its ground in the legal system of the Sudan.
224 OLAF KÖNDGEN
Notes
20 See http://www.reliefweb.int/library/documents/2005/govsud-sud-16mar.pdf.
21 The Heidelberg-based Max Planck Institute for Comparative Public Law and
International Law (MPI) originally helped to prepare a constitutional framework for
the content of the six separate peace protocols. However, the MPI ‘Draft
Constitutional Framework for the Interim Period’ was not adopted by the Sudanese
government. Subsequently, the Sudanese government, against the wishes of the
SPLM, excluded the MPI from the process and instead relied on their own legal ex-
perts. See http://www.qantara.de/webcom/show_article.php/_c-476/_nr-593/i.html.
The MPI’s draft is downloadable on its website.
22 See http://www.cushcommunity.org/constitution.pdf.
23 For the full text of the Interim Constitution 2005 see the website of the Max Planck
Institute: http://www.mpil.de/shared/data/pdf/inc_official_electronic_version.pdf.
24 The hanging of Taha in 1985 is to my knowledge until today the only known execu-
tion in the Sudan on the grounds of apostasy.
25 Non-Muslim university graduates have difficulty finding government jobs. There is
an undeclared policy of Islamisation of public services in place, leading to non-
Muslims losing their jobs in the civil service, the judiciary, and other professions.
Christian secondary school students have not been allowed to finish their obligatory
military service because they attended church (U.S. Department of State 2003). This
is critical because students who do not complete their military service are not per-
mitted to study at universities. There are also recurrent reports of hadd punishments
being inflicted on Christians. Furthermore, while Muslims may proselytise among
non-Muslims, proselytisation among Muslims is de facto excluded, since apostasy of
Muslims is punishable by death.
26 The newly formed National Legislature, whose members were chosen in mid-2005,
has two chambers: the National Assembly (Majlis Watani), i.e. the Lower House and
the Council of States (Majlis Wilayat), the Upper House. The National Assembly con-
sists of 450 appointed members, representing the government, former rebels and
other oppositional political parties. The Council of States consists of 50 members.
These are indirectly elected by state legislatures.
27 For details on Dinka law see e.g. Makec 1986.
28 ´idda: period after a divorce during which remarriage is prohibited in order to guar-
antee that the wife is not pregnant by her ex-husband.
29 After the downfall of Numeiri in 1985, none of the subsequent military and civilian
governments abolished the Islamised penal code, which was introduced in
September 1983. After long discussions and some cosmetic modifications (Köndgen
1992: 61-72), the Ministry of Justice, with Hasan al-Turabi as minister and chief pub-
lic prosecutor at the time, finally submitted a new draft penal code in September
1988. The draft did not have majority support in parliament. However, the new
Bashir military Islamist regime that came to power a year later in 1989 drew signifi-
cantly from the 1988 draft law when it promulgated the Sudan Criminal Act in 1991.
30 For an in-depth comparison between hadd offences as defined in the Criminal Act
(1991) and traditional Islamic jurisprudence (fiqh) see Scholz 2000.
31 ‘Dealing in alcohol’ in the definition of Article 79, CA91 includes storing, selling,
purchasing, transporting, and possessing with the intention of dealing therein with
others.
32 See cases of Mariam Muhammad ‘Abdallah (1985) and Amina Babikr Ahmad (1985),
published in Sudan Law Journal and Reports (SLJR) of the same year.
33 See e.g. cases of Mariam Muhammad Sulaiman (1989) and Kalthum ´Ajabna (1992),
published in Sudan Law Journal and Reports of the same years. Compare analysis in
Sidahmed 2001.
226 OLAF KÖNDGEN
Chicago, on 30 April 2004. I am, however, not aware whether these attempts were
successful.
53 For an assessment of current legal reform projects see REDRESS 2009.
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6 Islam and national law in
Turkey1
Mustafa Koçak2
Abstract
Notes 268
Bibliography 271
ISLAM AND NATIONAL LAW IN TURKEY 233
The Republic of Turkey was created in 1923 out of the remnants of the
Ottoman Empire. According to the 2007 census Turkey’s population is close
to 71 million and is almost completely Muslim (99.8%). The remaining 0.2
per cent is mostly made up of Christian and Jewish communities. Turks are
by far the largest ethnic group in the country, with Kurds forming the most
significant community alongside Arab, Armenian, and Greek communities.
While Turkish is the official language of the country, Arabic, Kurdish,
Armenian, and Greek are also spoken.3
Throughout the eighteenth century there had been protracted debate be-
tween the Ottoman governing class and the religious scholars (ulama)
on how to make the Ottoman regime more effective. Since the reign of
Selim I between 1512 and 1520, the Ottoman sultans had been without
doubt the most powerful Muslim rulers in the world. They ruled over
large parts of the Middle East, North Africa, and the Balkans and were
also the guardians of the three holiest cities of Islam, Mecca, Medina,
and Jerusalem. As a result ‘Sunnite orthodoxy and the shari’a (şeriat),4
expounded by the ulama (learned men) of the Arab world, had become
important at the Ottoman court’ (Davison 1990: 9).
Confronted with the expansion of the European economic and mili-
tary spheres of influence in the seventeenth and eighteenth centuries,
the Ottoman leaders were divided into two camps. The conservatives fa-
voured a return to the laws of Süleyman (Sulaiman) I (1520-1566) and
resisted any reformist movement towards embracing the Judeo-
Christian European laws, concepts, and techniques. In contrast, refor-
mists called for the adoption of Western methods of military training,
organisation, and administration and for civil, economic, and educa-
tional changes as part of the necessary requirements of a modern state.
The conservatives pointed to the prescripts of orthodox Islam, stating
that state and religion are inseparable. The ruling elite, for its part, at-
tributed the weakening of the Empire to religious bigotry (Toprak 2003:
120-121).
It would, however, be overly simplistic to claim that one camp advo-
cated the shari’a and the other the Western legal tradition. In fact, the
Ottoman legal system had already consisted of two different laws for
centuries:
234 MUSTAFA KOÇAK
The area left to the will (irade) of the Ottoman sultan was free from the
limitations of the shari’a. He could enact laws (kanun) in various forms
in accordance with – but outside the realm of – the shari’a on the basis
of his right to discretion and censure (takdir and tazir), as recognised
by the shari’a (Berkes 1998: 14). As İnalcık writes, ‘[w]ith the spread of
Turkish rule in the mid-eleventh century, the principle of kanun became
firmly established in Islamic legal practice, since, in Turkish tradition,
sovereignty and the establishment of a royal code of laws and töre were
intimately related. Furthermore, rulers did not wish to recognise any
limitation to their political authority’ (1989: 70). Schacht further ex-
pands on this notion, explaining that:
Changes took place across a whole range of legal areas. For example, in
1858 a Land Code was introduced (Cevdet Paşa 1986 iv: 73-74), which
incorporated a number of Islamic laws into a national codification. In
addition, closer ties with the West necessitated the introduction of com-
mercial legislation. The first law in this area came in 1850 in the form
of a commercial code (Örücü 1992: 45). This legal code was partially a
direct translation of the 1807 French Commercial Code (Velidoğlu
1999: 196-197). It included provisions concerning the payment of inter-
est, despite the fact that the payment and collection of interest were pro-
hibited by the shari’a. As such, this legislation constituted a radical step
that was then left to the newly-established (1840) commercial courts to
implement (Shaw & Shaw 1977: 118).
ISLAM AND NATIONAL LAW IN TURKEY 237
force in the Ottoman Empire for only a year and a half, though else-
where its lifespan proved longer.6 Because all reforms in the Ottoman
Empire were decreed by the sultan, they had a substantial influence
and a modernising effect on other Muslim societies. Since the sultan
was also the Muslim Caliph, his edicts were accepted even if they de-
viated from orthodox Islamic practice.
The new family law also established unity in the court structure as
competences in the field of family law were removed from the
Religious Courts. In the drafting of the family code, the views of all
shari’a schools were taken into consideration, rather than just the
Hanafi School which was followed by the majority of Ottoman
Muslims. The code included separate provisions for Muslims,
Christians, and Jews. With the new code, marriage was accepted as a
contractual legal act that had to be registered by an authority appointed
by the state even though the contracting parties were left free to practise
whatever ritual or sacramental forms of marriage they wished (Berkes
1998: 417). Section 38 of the code was aimed at ending the practice of
polygamy, relying on a view held by the Hanbali School. According to
this section, a marriage contract contained a vow to the effect that the
man would not take a second wife and that if he were to do so the first
marriage would be deemed to have ended in divorce. As such, it effec-
tively introduced an indirect prohibition on ‘second’ (polygamous) mar-
riages (Aydın 1998: 314-318).
It was only with the 1926 Turkish Civil Code that unity was created
in this field, including for succession, which had until then been sub-
ject to shari’a rules. Even today there are separate shari’a succession
provisions that apply to individuals who died prior to 4 October 1926
and whose succession issues have not yet been settled.
The First World War ended in 1918, and on the 30th of October of that
same year, a Turkish delegation signed an armistice with the Allies on
behalf of the Ottoman Empire. Allied troops occupied various districts
in Istanbul, as well as a number of Turkish provinces, strategic roads,
and railroads. The various Arab lands that had belonged to the Ottoman
Empire were already controlled by the Allied forces, and their imminent
independence was assured to them. On 21 December 1918, the
Ottoman Sultan Mehmet VI dismissed Parliament. Under the protec-
tion of British, French, and American warships, the Greeks invaded
Izmir by sea on 15 May 1919, after which they pushed eastwards into
the interior (Lewis 1968: 239-242).
ISLAM AND NATIONAL LAW IN TURKEY 241
Four days after the Greek landing in İzmir, Mustafa Kemal Paşa,
Inspector-General of the Ninth Army, landed in Samsun, on the coast
of the Black Sea, with orders from Istanbul to supervise the disbanding
of the remaining Ottoman forces. Instead, he immediately began orga-
nising a nationalist movement and raising an army (Lewis 1968: 242-
243). On 23 July 1919, a congress of delegates from the eastern pro-
vinces assembled in Erzurum and on 4 September an even more im-
portant congress was held in Sivas. The main political goals of these na-
tionalists were preserving the territorial integrity and national indepen-
dence of Turkey. Meanwhile, under the authority of the sultan new
elections were held in December 1919.
In 1920, a power struggle took place between the nationalist move-
ment led by Mustafa Kemal (later to be known as Atatürk) and the fol-
lowers of the Sultan-Caliph’s forces. This conflict threatened to divide
the country: ‘It was unfortunate for Islam in Turkey that it came to be
intimately identified with the forces more concerned to retain their own
power, even by collaborating with Great Britain, the supporter of the
Greek invasion, than to save the country from partition’ (Lewis 1968:
234-274)7. The last Ottoman Parliament convened on 12 January 1920;
it adjourned its own sessions until 18 March, and on the 11th of April
the sultan dissolved it entirely. That same day, Sheikh ul-Islam
Durrizade Abdullah Efendi, ‘[…] issued a fetva [ fatwa] declaring that the
killing of rebels, on the orders of the Caliph, was a religious duty […]
(Lewis 1968: 252). Subsequently, the nationalist movement obtained a
counter-fatwa from the pro-nationalist müftü of Ankara aimed at miti-
gating the effects of the earlier fatwa.
punishable acts (Law No. 676/1925). Another law further specified that
certain garments, such as robes and türban of an imam or robes and
kippah of a rabbi, could not be worn (law of 13 December 1934). In addi-
tion, certain titles such as efendi, bey, and Paşa, could no longer be used,
and religious titles, such as hacı, hafiz, hoca, and molla, were also abol-
ished. And finally, calendar and national holidays were revised to re-
move any connotations of non-secular association.
The principle of separation of religion from politics was further af-
firmed in the Penal Code of 1926, which laid down penalties for those
‘who, by misuse of religion, religious sentiments, or things that are reli-
giously considered as holy, in any way incite the people to action preju-
dicial to the security of the state, or form associations for this purpose
[…] Political associations on the basis of religion or religious sentiments
may not be formed’ (Art. 163). The same code also prescribed punish-
ments for religious leaders and preachers, who, in the course of their
functions, bring the administration, the laws, or executive action into
discredit (Art. 241), incite disobedience (Art. 242), or who conduct reli-
gious celebrations and processions outside recognised places of worship
(Art. 529).
On 4 October 1926, a new civil code, which also incorporated family
law based on the Swiss civil code, was enacted. This civil code replaced
the Mecelle, which was essentially based on the shari’a. The new law
abolished polygamy, made the sexes substantially equal in rights to di-
vorce, and required that divorce be subject to court rulings on specified
grounds rather than acting as a male prerogative. The regulation of
births, upbringing and custody of children, cultural education, mar-
riage, death, and inheritance were no longer the domain of the ulama
(Örücü 1992: 51-52; Tanör 2002: 276): a marriage contract now had to
be concluded before an official marriage registrar; parents were respon-
sible for the religious education of children; and upon reaching major-
ity one had the freedom to choose one’s religion.
The influence of European law increased, as witnessed by the founda-
tions of many laws. The 1926 Law of Obligations was for example based
upon the Swiss Code, and the Turkish Commercial Law was predomi-
nantly German, but eclectically also based upon the French, Belgium,
and Swiss Commercial Codes. The Turkish Code of Civil Procedure was
adopted from the canton of Neuchatel (Örücü 1992: 52).
The date 14 April 1928 is a significant moment in the process of
Turkish laicism. Section 2 of the 1924 Constitution, which said that
‘[t]he religion of the Turkish State is Islam’ and Section 16, citing ‘to ap-
ply the Shari’a Law’ among the duties of the Parliament, were removed
from the Constitution, and the oaths in parliament were secularised.
The reason given for this was that in the contemporary civilised world
it is generally accepted that the most progressive and developed type of
244 MUSTAFA KOÇAK
state enabling the realisation of the national sovereignty is a laic and de-
mocratic republic. Also in 1928, a new Latin alphabet was introduced to
replace Arabic. The next measure was the purification of the Turkish
language, which was achieved through the removal of all Arabic and
Persian influences. And, in 1929, both Arabic and Persian were elimi-
nated from the school curricula.
This was a firm departure from the Arab culture and its religious
source. Religious teaching was removed from the curriculum of urban
primary schools in 1930 and from that of rural schools in 1939. In addi-
tion, foreign school programmes were no longer allowed to contain any
religious elements. The Constitution guaranteed women the right to
equality in education and employment, and in 1934 they were accorded
the right to vote in national elections. In 1935, the first female deputies
were elected to the Turkish Parliament.
In 1929, a new Turkish Penal Code was enacted based on the
German Penal Code, and in the same year the new Maritime
Commercial Code, also inspired by a German code, was accepted. The
Code of Bankruptcy was adopted from the Swiss Federal Code. In 1935,
all Turks were required to take surnames in the Western fashion. In the
1940s, ‘Village Institutes’ (Köy Enstitüleri) carried the laicist world view
to rural areas.
While the Kemalist reforms did indeed restrict the public role of reli-
gion, they did not try to change the content of religion except for the
call to prayer (ezan), which as from January 1932 sounded from the
minarets in Turkish. A purely Turkish version of the call was prepared
by the Linguistics Society and published by the Office of Religious
Affairs (Lewis 1968: 416; Tanör 2002: 276-277). Some reforms, how-
ever, did have a clear role in constraining the freedom of religion.
Examples of this include: the Law of 1935, which classified mosques
and mescit (masjids) and allowed some of them to be used for non-reli-
gious purposes12; restrictive regulations on pilgrimages; and the disso-
lution of religious Sufi associations (tarikat, pl. tariqas), the impounding
of their assets, the closing of their convents and sanctuaries, and prohi-
bition on their prayer meetings and ceremonies. At times, Article 163
of the Penal Code was used in order to ban and disperse religious meet-
ings (Tanör 2002: 276-277).
Thus, in the 1920s and 1930s Islam was ‘de-established’ and de-
prived of its role in public life. The ordinary symbols of Turkish attach-
ment to traditional culture were replaced by new legal, linguistic, and
other signs of modern identity (Lapidus 2002: 502-503). Nonetheless,
Islam remained ‘deeply rooted in the minds and hearts of the people’
(Rosenthal 1965: 61).
On 10 November 1938, Mustafa Kemal Atatürk, the founder of mod-
ern Turkey, died. İsmet İnönü was elected as the second President of
ISLAM AND NATIONAL LAW IN TURKEY 245
the Turkish Republic. From 1938 to 1945, the Republican People’s Party
(CHP) was the only political party. It acted in a rather totalitarian man-
ner and maintained its strict laicist policies towards religion. There was
no democratic opposition. However, the CHP-run government per-
mitted the reintroduction of military imams into the army as early as
1941 (Ahmad 1977: 364). In 1949, religious education was reintroduced
into schools. This consisted of two hours of instruction on Saturday
afternoons, but was restricted to those children whose parents had ex-
plicitly requested such education. In this way, the state retained control
over religion and religious institutions.
In the period between 1965 and 1985, Turkey maintained its secular char-
acter and strengthened its image as a moderate alternative to Islamising
countries such as Iran, Pakistan, and Sudan. Nonetheless, in Turkey,
emotions frequently ran high when religious matters were at stake.
In the 1965 elections, nearly all Turkish political parties exploited reli-
gion. The Justice Party (JP), established in 1961, won the elections. Led
by Süleyman Demirel, the JP used the slogan ‘we are right of centre
ISLAM AND NATIONAL LAW IN TURKEY 247
and on the path to God’. The CHP, as usual more ambivalent about ex-
ploiting Islam, used the old tactics of denouncing the JP and Demirel,
for example with the laic retort ‘We elected him as a political leader, not
as the imam of a mosque’ (Ahmad 1977: 378). The JP formed the gov-
ernment and pledged that graduates of the Islamic İmam Hatip schools,
secondary schools for the training of Islamic religious personnel in
Turkey, would be admitted to universities. During this political period, a
number of İmam Hatip schools were opened in nearly every Turkish
province.
The effects of the 1968 student revolution in Paris were also noticeable
on Turkish campuses. The first student boycott took place in April 1968
at the Faculty of Divinity at the University of Ankara. This protest was
prompted by an incident in which a female student had insisted on
wearing her headscarf in class.
On the political front, several revolutionary developments also took
place during this turbulent period. In 1969, the National Order Party
(Milli Nizam Partisi, MNP), with an Islamic inclination, was established
under the leadership of Necmettin Erbakan. In 1971, the army tempora-
rily took control of the state, but quickly restored a civilian administra-
tion. Nonetheless, the Constitutional Court closed down Erbakan’s
MNP in 1972 for having used religion for political gain (Shankland
1999: 87-131).
In 1973, the new Islamic National Salvation Party (Milli Selamet
Partisi, MSP) was established; it formed a coalition government under
CHP leader Bülent Ecevit. However, the tensions between leftist and
rightist parties increased dramatically in the 1970s, leading to violence
and bloody clashes that claimed many lives.
31-55). Initially, the party was only able to participate in local govern-
ment elections; the military authorities of the period prohibited the RP
from participating in general elections..
In December 1982, the Higher Education Council issued a regulation
banning the wearing of head covers (türban). In a 1984 case, the
Council of State upheld this prohibition and declared that ‘the türban is
no longer an innocent tradition, but has become a symbol of a world
view against the freedom of women and against the fundamental prin-
ciples of the Republic’.16
Before we continue with the events of the 1985 to the present period,
we should say a few words about the conflicts inherent in the 1982
Constitution. Three main conflicts can be identified in the Constitution.
The first paragraphs of Article 24, which concern freedom of religion
and conscience, state that:
The period starting with 1985 did not open a new leaf for the state-reli-
gion relations in Turkey.17. Thus, the events described and analysed in
this section should be seen as a natural extension of the previous sec-
tion. Within the liberal environment introduced by the Constitution of
1961 different thoughts and ideologies found a chance to flourish and
to become more organised. During the period of 1960-1980 a young
generation had begun to develop under the influence of Marxism, while
on the other hand there had been clear signs of development of a group
with growing Islamic inclinations. As a result, ideological conflicts and
violence followed.
Thus, after the military coup of 1980, the military government was
careful to create an environment in which ideological conflicts could
not exist, limiting freedoms and eliminating differences. The new gen-
eration would, according to their plan, be close to the Turkish-Islam
synthesis, being Turkish, Sunni, and secular. Yet, under this authoritar-
ian and nationalist constitutional order, movements demanding the ex-
pansion of liberal freedoms in the field of religion and conscience,
especially from Muslims of Sunni and Alevi sects, became increasingly
organised and vocal from 1985 onwards.
Turkey’s acceptance of the jurisdiction of the European Court of
Human Rights in 1987 paved the way for many applications for review
of the conflicts between the constitution and other regulations outlined
above. As will become evident in the discussion below, the issue of reli-
gious dress was particularly symbolic and vital in the government’s
250 MUSTAFA KOÇAK
Also, in 1998 the building and running of mosques was placed under
the supervision of a state organisation. The aim of this was to prevent
Islamic communities from having their own mosques and also to re-
duce their sphere of influence (Kramer 2001: 121-122). At the same
time, the High Council for Radio and Television warned Islamic radio
and television stations against exploiting religious sentiments. Technical
measures to be used as possible measures against the stations if they
did not abide by the rules were outlined and discussed. It has been said
that these developments were part of a comprehensive campaign begun
by the General Staff against ‘the spread of Islamic fundamentalism’
(Kramer 2001: 122).
In the 1999 elections, the Virtue Party’s votes were reduced to 15.41
per cent. A few weeks before the election, the Public Prosecutor had re-
quested the Constitutional Court to ban the party completely. Another
law suit related to the dissolution of this party was heard after a female
Member of Parliament of the party had taken her oath of office while
wearing a headscarf, causing turmoil among Members of Parliament.
The Court subsequently dissolved the party, in whose place the Justice
and Development Party (Adalet ve Kalkınma Partisi, AK Party) was
swiftly created.
The period of the Justice and Development Party and the decision of the
European Court of Human Rights concerning the Turban
The elections of 2002 brought the AK Party into power. They emerged
the outright winner in the elections, despite having garnered only 34
per cent of the votes. In the local elections of 2004, the party increased
in popularity, winning 44 per cent of the vote. Despite its Islamic roots,
the party projects the image of a centre-right conservative party that
aims for economic development and respects the basic principles of a
secular constitutional order. The AK Party has also supported Turkey’s
efforts towards attaining full membership status in the European
Union, and as such considerable progress has been made in the area of
human rights, including the rights of suspects and prisoners.
The ‘türban question’, a chronic problem in Turkey, reached the
European Court of Human Rights (EctHR) in 1998. The applicant, a fe-
male student named Leyla Şahin, alleged that a ban on wearing the
Islamic headscarf (türban) in higher-education institutions violated her
rights and freedoms under Articles 8, 9, 10 and 14 of the Convention
and Article 2 of Protocol No. 1. (Case of Leyla Şahin vs. Turkey,
Application No. 44774/98). The judgment of 29 June 2004 referred to
the historical and sociological circumstances in Turkey, and appeared to
be influenced by the previous Refah case:
ISLAM AND NATIONAL LAW IN TURKEY 253
The Court does not lose sight of the fact that there are extremist
political movements in Turkey which seek to impose on society
as a whole their religious symbols and conception of a society
founded on religious precepts (see para.s 32, 33) […] Each
Contracting State may, in accordance with the Convention provi-
sions, take a stance against such political movements, based on
its historical experience (Refah Partisi and Others, cited above,
§ 124). The regulations concerned have to be viewed in that con-
text and constitute a measure intended to achieve the legitimate
aims referred to above and thereby to preserve pluralism in the
university (para. 109).
of the türban would create a privilege for those who wear it and
constitute a discrimination against those who do not.22
1999 up to 45 per cent in 2006, while the percentage of those who de-
fined themselves as ‘a citizen of the Turkish Republic’ fell from 34 per
cent to 30 per cent. However, while 73 per cent of those surveyed said
that laicism was not under threat, when asked whether they would like
to see a shari’a state, 21 per cent in 1999 and 8.9 per cent in 2006 an-
swered in the positive (ibid: 30).
Covering for the sake of religious belief and the freedom to wear
clothing symbolising one’s accepted religion may cause conflict
in society by the use of pressure on individuals whom they un-
derstand do not share the same belief as themselves. This may
induce them to perform preventive and harmful acts against
one another’s freedom of religion and belief and even to exclude
those who are not of their own beliefs.31
Banning of parties
Constitutional Court cases concerning the banning of parties on the
grounds of preserving either the secular nature of the state or the posi-
tion of the Diyanet within the central government can be seen through-
out the 1980s to the present day, the most recent case being the above-
mentioned dissolution of AK Party in 2008.
The Law on Political Parties sanctions in its Article 89 advocating
changes in the position of the Office of Religious Affairs within the fra-
mework of the Constitution with dissolution of the political parties in-
volved. The decisions of the Turkish Constitutional Court have drawn
on this regulation a number of times. For example, the Freedom and
Democracy Party (Özgürlük ve Demokrasi Partisi, ÖZDEP) stated in its
party programme that the state should not interfere in religious affairs;
this should remain within the realm of the religious communities. On
260 MUSTAFA KOÇAK
this point, the party pledged to grant national and religious minorities
the means to develop their communities, language, culture, traditions,
philosophy, and religious convictions and practices in an atmosphere of
democracy and freedom. The Constitutional Court decided, on the basis
of this, to dissolve the party for its promotion of ideas contrary to
Section 89 of the Law on Political Parties,33 among other reasons:
‘ÖZDEP interpreted secularism in its modern shape and defined secu-
larism as the separation of state and religion. ÖZDEP believed that the
Diyanet (Office of Religious Affairs) should not be situated in the gener-
al administration of the state.’34 The Court said that advocating the abo-
lition of the Office of Religion Affairs amounted to undermining the
principle of secularism.35
The second political party brought before the Constitutional Court
was the Democratic Peace Movement Party (Demokratik Barış Hareketi
Partisi, DBHP). In its preliminary defence the party relied on criticism
voiced by lawyers and said: ‘Since the Diyanet only deals with the reli-
gious affairs of Muslims, this creates inequality between them and
members of other religions.’ Although the party foresaw some changes
in the organisation of the Diyanet, it did not want to abolish it and ac-
cordingly proposed that ‘the Diyanet should be above all religions and
protect them all rather than being involved in the conflict between reli-
gious sects.’36
A third party, the Democratic Mass Party (Demokratik Kitle Partisi,
DKP) stated in its programme that ‘[r]eligious affairs and education
should not be undertaken by the State but be left to the community at
large and religious communities.37 They further voiced their opinion
that ‘[t]he running of religious centres and the education and training
of religious personnel, their appointment, pay and related matters
should be the concern of only religious communities.’38
Only one party which suggested the abolition of the Diyanet was dis-
solved;39 the others, which wished to change the status and function of
the Diyanet, were not dissolved (Koçak 2002: 146-147).
Another important judgment in this connection was the dissolution
of the Refah Partisi, a case which was also dealt with by the European
Court of Human Rights (EctHR).40 The EctHR agreed with the inter-
pretation of the Turkish Constitutional Court that the RP was dissolved
on grounds that it had become ‘a centre of activities inimical to the
principle of secularism’ and that ‘the rules of the sharia are deemed to
be incompatible with democracy, and the intervention of the State to
preserve the secular nature of the political regime is considered “neces-
sary in a democratic society.”’41 As such, dissolution of the party was
not found to be in violation of Article 11 of the European Convention on
Human Rights (ECHR). The EctHR worded its decision as follows:
ISLAM AND NATIONAL LAW IN TURKEY 261
This ruling is still under discussion in Turkey. Many agree with the
joint dissenting opinion of the European Court that the evidence was not
compelling. The dissenting opinion declared that the dissolution of the
party was based exclusively on the public statements and actions of lea-
ders and members of the party, but not on the statutes or political pro-
gramme of the party, nor the election manifesto or other public state-
ments issued by the party. No provision was found that served to under-
mine the secular character of the state as embodied in the constitution
and the party programme rather explicitly recognised the fundamental
principle of secularism.43
The majority of judges on the European Court, like the
Constitutional Court, determined that a system of legal pluralism would
lead to discrimination between individuals on the basis of their religion
and that such a societal model would be incompatible with the values
and principles outlined in the ECHR. But according to the dissenting opi-
nion, there was no evidence in the material presented to the court that
the party, once in government, had undertaken steps to actually intro-
duce legal pluralism as described above.
Later the decision was reaffirmed by the Grand Chamber stating that
‘the constitution and programme of a political party could not be taken
into account as the sole criterion for determining its objectives and in-
tentions’. The Court further concluded that:
both Atatürk and the Prophet Mohammad, showing them in some way
as objects related to religion (Kaplan 2003: 113). Such courses thus pro-
mote identification with the Turkish nation and its impressive history,
reaching contemporary levels of economy and technology and obedi-
ence to State authority (Kaplan 2003: 114).
However, the ECtHR, and subsequently the decisions of the Turkish
Council of State, found the content of the obligatory nature of religious
and ethical studies to be unacceptable. In brief, the Court decision in
the case of Hasan and Eylem Zengin vs. Turkey reads as follows:
Currently, the course on religious studies and ethics is still part of the
educational programme and all students of primary and secondary
schools are obliged to take this course. However, following the two
judgments of the Turkish Council of State (Danıştay) corroborating the
decision of the ECtHR46, the syllabus, which was initially in accordance
to Sunni principles, was changed incorporating ethics studies and the
philosophy of all religions.
another woman. Some were forced into marriage at an early age and
wanted a second wife, while others viewed a second marriage as a form
of self-assertion and proof of their manhood.47
With respect to inheritance, although the civil code gives the same in-
heritance rights to women as it does to men, it is not unknown that in
some traditional and isolated areas a woman inherits either nothing or
one-half of what a man receives. However, the disputes are solved with-
in the family or within the village context and have little or nothing to
do with the state legal or administrative structures (Kağıtçıbaşı 1982: 7).
6.10 Conclusion
The dualistic law of the Ottoman Empire, with its division between cus-
tom (örf) and shari’a law, has to some extent paved the way for the adop-
tion of Western legal codes long before the foundation of the secular
Republic (Rosenthal 1965: 313). The large-scale legislation of the
Ottoman state, by so-called kanun-laws, was based on the sultans’ örf
powers (Rahman 1966: 80), which gave the Ottoman sultan the means
to respond to the pressure of events and to promulgate new laws and
institutions based on Western laws and Western institutions as he saw
fit (Akyol 1999: 143-158).
Although the Ottoman sultans fulfilled the dual functions of head of
the sultanate and of the caliphate, they effectively only operated as sul-
tans. It is important to note that European law was not imposed upon
the Ottoman Empire; there were rather voluntary borrowings, imita-
tions, and adaptations. No part of the Empire had ever been a European
colony (Örücü 1992: 40), though certain parts, such as Egypt, did have
a semi-colonial status during the final decades of the Empire. Lapidus
also emphasises this point: ‘Unlike other Muslim empires, the
Ottomans maintained their sovereignty and were able to implement
their own program of modernisation and reform’ (Lapidus 2002: 493).
Therefore, the modernisation movement hailing from the 1839
Reorganisation (Tanzimat) was the result of the will and desire of the
Ottoman-Turkish ruling class and elite. The 1839 movement started a
transition from religion-based law to national Western-inspired law.
Through the increase of Western influences, a cultural and legal dual-
ism was created. The legal system became a ‘mixed jurisdiction’: two
bodies of law of different origin, reflecting the rules and principles of
two of the major legal families in the world. The civilian tradition and
266 MUSTAFA KOÇAK
Islam were in effect operative together. However, the secular legal sys-
tem gradually narrowed the scope of religious laws and widened its
own area of application: ‘[T]he nineteenth century surely opened the
way for the twentieth century reforms as well as creating that important
element, an educated, enlightened elite’ (Örücü 1992: 51).
The second extremely important period for the Turkish legal system
began in 1920, when the Ottoman Empire collapsed and the Turkish
Republic rose from its ashes. The founder of the Republic, Kemal
Atatürk, tolerated the continued existence of Islamic law in the
Republic for only a very short period of time. Especially during the peri-
od 1924-1929, a number of voluntary receptions of codes of law from
Western countries gave Turkey its civilian, secular character. The
Constitution of 1924 confirmed the principle of laicism as a key foun-
dational principle of the Republic. After the 1930s, the influence of the
shari’a on national law evaporated. However, although Islam no longer
exercises a direct influence over the political, economic, and legal life of
the nation, it does exert an indirect influence on public life through its
effect on the social behaviour of the individual and communities.
After 1945, tendencies towards more democracy and Islamisation
have alternated with periods of military rule and enforced secularisa-
tion. Since the introduction of the multi-party system, religion has be-
come a political tool used for propaganda by most of the political par-
ties. From the establishment of the Republic until today, many political
parties have indeed been dissolved on the basis that they were involved
in anti-laic activities. In 1960, there was a military coup d’état, which re-
sulted in the appending of a bill of fundamental and social rights into
the constitutional framework, rather than implementation of a policy of
repression, as might have been expected. There was another military
coup in 1980, which resulted in a change of attitude both toward rights
and liberalism, and which led to the 1982 Constitution.
After the general election of 2002, the AK Party came to power. This
party was positioned right-of-centre in the political spectrum and exhib-
ited certain Islamic tendencies. One of the reasons for this politicisation
of religion was ‘the fact that the State has interfered with religion, and
that it has tried to decide what people should believe in and how they
should live’ (Bulaç 2003: 133). An alternative interpretation is offered by
Yavuz (2003), who claims that the AK Party symbolised the ‘democrati-
sation of Islam.’ According to the second analysis there is no actual dif-
ference between any given European Christian democratic party and
the AK Party. In fact, it is said that the priority of this party, whose
membership is largely drawn from the dissolved Islamic Welfare Party
(Refah Partisi), is integration with the European Union. Following a
problematic period in the 1980s and 1990s, in which the country was a
frequent target of foreign criticism, Turkey has endeavoured to stay
ISLAM AND NATIONAL LAW IN TURKEY 267
within the limits set by international law and to show its concern for in-
ternational legitimacy, as evidenced by the role it played in the 1991
Gulf War, in the aftermath of the 11 September 2001 disaster, during
the Afghan War, and recently in the 2003 Iraq intervention.
With regards to the relationship between state and religion, it seems
that the state is in charge of religious affairs. There are no Religious
Courts, only secular national courts. The Office of Religious Affairs is
directly responsible for the supervision of all aspects of religious life.
There are compulsory courses on religion and ethics, but no religious
garments may be worn in schools, including head covers. The country
plays an important role in the prevention of a possible clash of civilisa-
tions. Turkey has consistently sided with the Western world during the
international conflicts listed above. Turkey has also embraced the acquis
communautaire of the European Union in the legal, political, and eco-
nomic areas. Despite difficulties, it appears that the country is on its
way to becoming a full member of the E.U.
Nonetheless, not all Turks – not even those who insist on the separa-
tion of Islam from politics – agree on the current character of Islam
and its role in the state. The population can be divided between tradi-
tionalists and modernists who continue to debate these issues. Both re-
ligious and secular groups express their dissatisfaction with the
Republic’s understanding of laicism and the way in which this principle
is implemented.
There are two different perceptions of secularism which are at the
centre of the religious conflict in Turkey. The first of these perceptions
is passive secularism, which does not require the state to act. The sec-
ond is assertive secularism, which differs from passive secularism in
that it gives the state a duty to transform the society and the individual
in a rational way. This understanding of secularism does not attribute a
social role to religion in the lives of individuals except in their own con-
science and in places of worship. The fact that the general staff and the
judges of the High Courts50 have accepted the perception of assertive
secularism has caused the demands for the expansion of the freedom
of religion and conscience to be seen as a threat directed against the
Republic. The reason for the conflict over the issue of the türban has
arisen from these two different and opposing views of secularism.
Other concerns are largely in relation to the position of the Office of
Religious Affairs within the state’s administrative structure and the im-
plementation of compulsory religion and ethics courses in schools. An
author reflecting the views of the Islamist circles sums up the situation
as follows:
Notes
1 The author has purposefully chosen for a different title for his chapter. The main rea-
son is that the secularisation of the law was largely complete after the declaration of
the Republic and the abolishment of the constitutional clause that identified the sta-
te’s religion as Islam. The rules of shari’a have not played any role since this process
was completed about ninety years ago.
2 Professor of Public Law at Okan University Faculty of Law, Istanbul, Turkey. The
author wishes to thank Prof. Dr Esin Örücü for her suggestions and comments and
also his colleagues Assist. Prof. Dr Sevinc Aydar and Research Assistant Bilgehan
Savascı for their assistance and support.
3 For statistics and up-to-date information from the Turkish government, see http://
tuik.gov.tr. Note that due to the paucity of objective empirical research done on ethnic
groups in Turkey the author has chosen not to provide exact numbers of commu-
nities in this chapter. To give a general idea, however, the Turks are thought to form
more than three-quarters of the total population.
4 The Turkish word for sharia (shari’a) is şeriat. Throughout the text the author will
use the term shari’a.
5 Among the countries where the Mecelle was in use we can cite Egypt, Hijaz (Saudi
Arabia), Iraq, Syria, Jordan, Lebanon, Cyprus, Palestine and Israel. The Mecelle was
in force in Albania and Bosnia Herzegovina until 1928 and in Kuwait until 1984.
Until quite recently, it was also still in force in Israel (Kaşikçi 1997: 33; Karçiç 1994:
46).
6 This law was in force in Syria until 1953 and in Jordan until 1951; it was also used as
a reference for decision-making in Israel/West Bank and is still in use in Lebanon.
Though this decree was not directly in use in Iraq, two edicts by the sultan on related
matters were implemented in that country (Aydın 1998: 318). It has been utilised as
ISLAM AND NATIONAL LAW IN TURKEY 269
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Abstract
Notes 314
Bibliography 316
SHARIA AND NATIONAL LAW IN AFGHANISTAN 275
(Ewans 2001: 80). The new king also founded a state council for tribal
affairs and gave the tribal chiefs more autonomy in the administration
of regional affairs. He ensured that the quality of education was im-
proved by setting up schools of higher education based on the French
model as well as military academies and teacher training institutes. The
first hydroelectric power plant was also built during his reign. Under
Habibullah a four-part compilation of Islamic law encompassing the ci-
vil and criminal principles of the sharia was made, the so-called
‘Supreme Commandments’ (sirāj ol-aḥkām), to be used as a framework
of reference by judges (Kamali 1985: 35).
During World War I, Habibullah aligned himself with the British.
This was a dangerous decision because the population was strongly op-
posed to the British and their domination of their country. Many
Muslims were reticent about supporting an ‘infidel empire’ against the
former seat of the Caliphate, the Ottoman Empire. Habibullah was ac-
cused by his people for having failed to achieve full independence from
all foreign powers and was assassinated on 20 February 1919 in a hunt-
ing resort far from Kabul. When Amanullah, Habibullah’s son, suc-
ceeded to the Afghan throne in 1919, the country was plagued with eth-
nic divisions, tribal conflict, and corrupt religious fanaticism.
the Afghan people had never been awarded, such as freedom from tor-
ture, freedom from unlawful search and seizure, personal freedoms,
and guarantees of justice from government officials. Islam was in-
scribed as the official religion of the state, but the constitution also
granted protection to the followers of other religions. The equality of all
Afghan citizens, access to political rights, personal freedom, freedom of
the press, and the right to education were guaranteed. The Constitution
of 1923 prohibited extra-judicial or extra-legal punishment; courts were
to be the only legitimate institutions to deal with all disputes within so-
ciety. The independence of the judiciary and the courts was recognised,
and any kind of intervention in court procedure was prohibited. A spe-
cial High Court was established temporarily to deal with crimes com-
mitted by members of government and ministers. Elementary educa-
tion was declared compulsory for all Afghan citizens. Amanullah also
introduced the right of women to education, permission for female stu-
dents to travel abroad for higher education purposes, abolished child
marriage, and put restrictions on polygamy. He furthermore issued a
new administrative regulation, transferring jurisdiction of family mat-
ters from the Religious Courts to civil courts (Vafai 1988: 12).
Afghanistan’s first constitution triggered the enactment of a plethora
of other legislation (nezām-nāme)
related to administration, education,
social institutions, trade, and industry. More than 51 nezām-nāme
were
published between 1919 and 1927,3 including the Law on Marriage,
Wedding and Circumcision (nezām-nāme-ye
nikāh,, carūsī, khatneh sūrī)
in 1921, as amended in 1926. This statute and all its successors (the
Marriage Laws of 1934, 1949, 1960 and 1971) were a piecemeal legisla-
tion, enacted to address very specific questions on particular, mostly
economic issues revolving around marriage, such as the expenses for
weddings and other family ceremonies.4
c
In 1925, a penal code (nezām-nāme-ye
omūmī-ye jazā) was published
(Vafai 1988: 25). It contained 308 articles and was primarily based on
sharia principles, with some influence from the French penal code of
the time. Article 1 of the Afghan Penal Code (1925) categorised crimes
into three categories, as is done in the classical sharia: ḥodūd (class of
punishments that are fixed for certain crimes, including theft, fornica-
tion, consumption of alcohol, and apostasy); qes,ās, (retaliation); and
taczīr (punishments that are administered at the discretion of the
judge). The law concerning the court procedure (nezām-nāme-ye
tashkīlāt-e asāsī) required judges and the sharia courts to issue decisions
in accordance with the provisions of the penal code. A group of reli-
gious scholars (ulama) also compiled a guide for judges (tamassok al-
qod,āt-e amāniye). It consisted of two parts, a civil and a criminal part
(Kamali 1985: 37). The first enactment of a military penal code (nezām-
nāme-ye jazā-ye caskarī) was another major step towards more legal
SHARIA AND NATIONAL LAW IN AFGHANISTAN 279
Despite his many attempts to unify the country and help it overcome its
ethnic and religious fractures, these grew only worse as the country be-
came subject to fanatically competing leaders with extremist ideologies.
In early 1929, Amanullah abdicated and went into temporary exile in
India. His attempt to return to Afghanistan failed, as he could not se-
cure the support from his people. From India, the ex-king travelled to
Europe and settled in Switzerland, where he died in Zurich in 1960.
In contrast to Amanullah, his successor Nadir Shah (1930-1933), a
military general in Amanullah’s reign, adopted a more conservative
path. His policies are reflected in the Constitution of 1931, which over-
ruled many of the Amanullah reforms and numerous nezām-nāmes.
Against the backdrop of near anarchy in the country following
Amanullah’s abdication, a new constitution (oṣūl-e asāsī-ye dūlat-e cālīe-ye
afghānestān) was promulgated on 31 October 1931 (Ewans 2001: 101). It
contained 110 articles and clearly endorsed the traditional supremacy of
sharia in Afghanistan. This is manifested in the numerous references
to the sharia, which essentially amounted to proclaiming sharia as the
law of the country. Islamic law continued to dominate judicial practice,
and the limited number of statutes that still existed was mainly con-
cerned with procedural and administrative matters. The Constitution of
1931 was not only in clear contrast with its predecessor in its emphasis
on adherence to Islam in legislation and government affairs but also
clearly more conciliatory towards the tribal establishment.
280 NADJMA YASSARI AND MOHAMMAD HAMID SABOORY
This law regulates offences that call for discretionary (taczīr) pe-
nalties. Any person who commits a crime calling for fixed pun-
ishment (h,add, pl. h,odūd) or retaliation (qes,ās,) or the payment
of blood money (diyat), will be punished according to the princi-
ples of the Hanafi school of law.
That meant that the h,odūd crimes were not within the scope of applica-
tion of the penal code. However, whenever a h,add crime could not be
established by Hanafi evidence law, the punishment for that crime
would fall within the scope of the 1976 Penal Code, if evidence was suf-
ficient vis-à-vis the standards set by the code. The penal code, thus,
SHARIA AND NATIONAL LAW IN AFGHANISTAN 285
(e.g. ICCPR, CESCR, CERD, and CAT; see 7.9). During this period,
there were frequent human rights violations at the highest levels of
power, ongoing illegal detentions of political activists and religious lea-
ders, and the well-publicised executions of members of opposition
groups, in the absence of any trial or pretence of justice. In conse-
quence, Afghanistan became an area of instability in the region, ravaged
by internal conflict and foreign intervention. A March 1985 human
rights report prepared for UNCHR details accounts of deliberate bomb-
ing of villages, massacres of civilians, and execution of prisoners of war
belonging to resistance groups (Ermacora 1985: 12)
In the mid-eighties the war was particularly intense. The Afghan gov-
ernment, supported by Soviet troops, was involved in major combat all
around the country, with the government focusing all its attention on
its military campaigns rather than anything else. On 26 September
1982, the heads of the Islamic states conferring in Nigeria suspended
the membership of Afghanistan from the Organisation of the Islamic
Conference.
Foreign countries such as China, the U.S., Saudi Arabia, and Iran
considerably helped the resistance groups within and outside
Afghanistan. The alliance of the seven mojāhedīn groups, however, re-
volved only around their common struggle against the Russians and the
Kabul regime. Besides this, the resistance groups had little in common
and were involved in persistent factional disputes. From the very begin-
ning, they were as much prepared to cooperate with each other as to
fight each other. Neither their shared Muslim faith nor the concept of
the need for a holy war (jihād) to oust the Russians was strong enough
to outweigh their personal, tribal, and ethnic interests. All efforts to fos-
ter their commonness and bind them together into a unified movement
failed. This lack of unity meant that the mojāhedīn were unable to coor-
dinate their activities inside Afghanistan or carry out a unified strategy
for their common objectives. In fact, this was one of the main reasons
behind the unsuccessful attempts of the mojāhedīn to overthrow the
communist regime in Kabul.
In April 1985, Karmal held a Loya Jirga in Kabul, inviting 1,800 repre-
sentatives from around the country. With only 600 members attending,
the assembly failed to garner much legitimacy as a genuinely represen-
tative body. The elections of August 1985 were yet another unsuccessful
attempt by Karmal to legitimise his government (Ewans 2001: 165), as
was the creation of a National Reconciliation Commission that was to
design a new constitution. All his attempts to incorporate a broader par-
ticipation of the non-communist groups into his government failed.
SHARIA AND NATIONAL LAW IN AFGHANISTAN 289
military base, and all legal documents and laws stored at the ministry
were destroyed during the five years of mojāhedīn domination.19
No new constitution was drafted, nor had the constitution of the pre-
vious regime been repealed; not a single decree was issued during the
mojāhedīn rule to identify the sources of law for the judiciary and other
legal organs; no central legislative activities took place during this peri-
od of time; and there was uncertainty as to the applicable laws in all
fields (Lau 2003: 5). The difficulties were exacerbated by the ongoing ci-
vil war. This enhanced the rule of traditional law, i.e. classical Islamic
and customary law (especially the Pashtunwali, an ethical customary
code of the Pashtuns), since they represented the only continuity in the
country. In more remote areas, where statutory laws had never arrived,
the principles of Islamic and customary law had always been the primary
sources for the resolution of legal and social conflicts (Lau 2003: 4).
Afghanistan was more fragmented than ever when the Taliban, a
movement of indoctrinated students of Islam from the refugee camps
in Pakistan, emerged in 1994. As head of the government, Rabbani
controlled Kabul, its outskirts, and the North-East of Afghanistan. The
West (the province of Herat) was controlled by Ismael Khan. The East
(the Pashtun provinces) was under the leadership of an independent
group of mojāhedīn commanders in Jalalabad, who occasionally fought
against each other. A small region south and east of Kabul was con-
trolled by Hekmatyar. The northern six provinces were under Dostum’s
command. And, finally, the Hazaras controlled the province of Bamian.
Furthermore, dozens of warlords and leaders of militia groups exercised
their control and harassed the population throughout the country
(Rashid 2000: 21). Even international aid organisations feared entering
Afghanistan, as the country was drowning in a savage civil war.
The successful expansion of the Taliban movement saw them control
almost ninety per cent of the country by 1998. This, however, did not
lead to the reestablishment of a strong state. The government activities
of the Taliban were limited to the provision of security by incorporating
local combatants into their own military structure and to the introduc-
tion of a bizarre and harsh version of Islamic law, with implications in
all areas of law, such as public executions and a vigorous application of
the h,odūd punishments (Schetter 2002: 113).
An announcement on Radio Kabul on 28 September 1996 stated that
‘thieves will have their hands and feet amputated, adulterers will be
stoned to death and those drinking alcohol will be lashed’. TV, video,
satellite dishes, music, and games, including chess and football, were
pronounced un-Islamic (Rashid 2000: 50). The Taliban also established
a Department for the Promotion of Virtue and Prevention of Vice
(amr bi-l-macrūf va nahī-ye an-al-monkar) that was given unlimited
authority for the enforcement of all the decrees issued by the Taliban
292 NADJMA YASSARI AND MOHAMMAD HAMID SABOORY
One of the Taliban’s first acts was the execution of former president
Najibullah who had been living on U.N. premises since 1992. There
was no trial, and the public display of Najibullah’s dead body revolted
many people outside and within the country.
Under the Taliban, discrimination against women peaked. They is-
sued numerous edicts to control literally every aspect of women’s beha-
viour, in both the public and private spheres. They were forbidden to
take employment, to appear in public without a male relative, to partici-
pate in government or public debate, and to receive secondary or higher
education. As a result, women were deprived of the means to support
themselves and their children. Only female doctors and nurses were al-
lowed – under strict observation of the religious police – to work in hos-
pitals or private clinics. These edicts were issued by the abovemen-
tioned Department for the Promotion of Virtue and the Prevention of
Vice and enforced through summary and arbitrary punishment of wo-
men by the religious police.
The Taliban claimed that they were prepared to provide for education
and employment opportunities for women as soon as the social and fi-
nancial circumstances were convenient. Unfortunately, such conditions
for a sound Islamic program for women were never ascertained, with
some subsequently claiming that such program had never existed in
the first place.
The Taliban received support in the form of donations from foreign
sponsors, located mostly in Saudi Arabia, Pakistan, and the United
SHARIA AND NATIONAL LAW IN AFGHANISTAN 293
The new National Assembly has the potential to play a vital role in stabi-
lising Afghanistan, institutionalising political competition and giving
voice to the country’s diverse population. By being accountable to the
Afghan people, it can demand accountability of the presidential govern-
ment. However, the success of this institution remains delicately
poised, particularly because of the absence of a formal role for political
parties, essential for mediating internal tensions.
Meanwhile, at the London Conference on 31 January–1 February
2006, donor nations pledged to help rebuild Afghanistan over the next
five years with a sum of 10.5 billion dollars (equivalent at the time to
8.7 billion Euros). Some 80 per cent of this amount represents new
money, with the remainder made up of outstanding portions of earlier
pledges.24 The key elements of the so-called Afghanistan Compact set
out specific targets for improving security, governance, the rule of law
and human rights and for enhancing economic and social development.
A further vital and cross-cutting area of work is eliminating the narco-
tics industry, which remains a formidable threat to the people and state
of Afghanistan, the region, and beyond.
At the Afghanistan Conference in Rome in July 2007 international
donors pledged to support the training of judges, the building of new
prisons, and the enactment of other measures to strengthen
Afghanistan’s judicial system with an additional 360 million dollars.
President Karzai told the conference that urgent priorities included low
salaries, poor infrastructure, and the training of personnel.
However, the security situation has deteriorated in the past several
years. According to a report by the United States Institute of Peace, the
year 2009 was the most violent on record for Afghans and international
forces since 2001, and Afghan and international public confidence is di-
minishing.25 Contrary to their pledge in 2007, the Afghan government
and its international allies are mainly focused on two issues, namely
combating corruption within the Afghan government and resolving the
ongoing conflict with the Taliban. All other issues have become
SHARIA AND NATIONAL LAW IN AFGHANISTAN 297
It should be noted that in the first part of the article, the constitution
makes explicit reference to matters of personal status, as opposed to
other areas of the law, such as criminal and constitutional law. The lat-
ter portion of the same article, however, offers some freedom of inter-
pretation, as it provides that whenever both parties to a legal dispute
(other than in matters of personal status) are Shi’i followers and no rul-
ing can be found on the basis of legal standards articulated in the con-
stitution or other statutes and acts, the judge may apply the rules of the
Shi’i school of law. Thus, whenever existing statutes, such as the civil
code, do apply the scope of application, Shi’i law is excluded (Kamali
2005: 30).
300 NADJMA YASSARI AND MOHAMMAD HAMID SABOORY
The current Afghan Civil Code dates back to 1977; it contains provi-
sions on family and inheritance law that are essentially a codification of
the Hanafi school of law, with inclusion of some provisions of the
Maliki school of law. Family law provisions cover matrimonial law, poly-
gamy, child custody, and divorce. The enactment of the Civil Code con-
stituted a step forward from its antecedent, the Marriage Law of 1971,
which was silent on polygamy. Moreover, its provisions on child mar-
riage and divorce did not match any of the family law reforms that had
302 NADJMA YASSARI AND MOHAMMAD HAMID SABOORY
taken place elsewhere in the Middle East, the Maghreb, and Pakistan in
the 1950s and 1960s. In contrast, the Civil Code of 1977 introduced re-
forms on child marriage, polygamy, and divorce. These amendments
(see discussion below) do not, however, sufficiently address the social
need for more effective measures, and they do not further either the
equality clause contained in Article 22 of the 2004 Constitution or the
principles outlined in the CEDAW to which Afghanistan is a signatory.
An enormous gap exists between the professed support for the prin-
ciple of equality and the reality of tribalism in Afghanistan’s traditional
society. The importance and prominence of customary law, and espe-
cially the customs and principles that are known collectively as the
Pashtunwali, which enjoy quasi-legality and apply to virtually every as-
pect of daily life, should not be underestimated. These rules pertain
mostly, but not exclusively, to the commission of crimes, especially
those committed against persons and/or property (International Legal
Foundation 2004: 7). Such conflicts are primarily resolved by an ex-
change of women from the family of the perpetrator of the crime to the
family of the victim. Women involved in this exchange (bad or badal) do
not have any say.
Custom-based and traditional attitudes towards women are difficult
to change. Many women in Afghanistan cannot even hope to dream of
enjoying something even resembling equal rights, despite the fact that
the twentieth-century constitutions all boldly proclaim the opposite.
Marriage
The Civil Code of 1977 accords women the right to choose a husband
without the prior consent of their guardian, in accordance with the
Hanafi school of law. With reference to child marriage, Articles 70 and
71 of the Civil Code specify a marriageable age of eighteen for boys and
sixteen for girls, but dilutes in the meantime the effect of its own provi-
sion by providing that a ‘valid marriage contract may be concluded by
the contracting parties themselves, or by their guardians and represen-
tatives’ (Art. 77 CC). The law, thus, falls short of addressing abusive ex-
ercise of the power of guardianship whereby parents, brothers, and un-
cles often impose their will on minor, and even adult, boys and girls.
More recently, the Supreme Court has approved of a new standardised
marriage contract (nekāh-nāme), with the explicit aim of curbing forced
and child marriages. It remains to be seen whether in absence of any
sanction people will abide by it. This will also depend on the observance
of the requirement of registration.
The 1977 Civil Code introduced a registration requirement for all
marriages. According to Article 61 every marriage has to be registered.
The competent body for the registration of marriages is currently the
SHARIA AND NATIONAL LAW IN AFGHANISTAN 303
district court of the area where the parties reside.30 However, according
to Afghan officials and current reports, in most parts of the country,
marriages are neither certified nor registered. Only 5 per cent of the
marriages have been registered (Ertürk 2006: 8). This means that the
vast majority of Afghans are not officially registering their marriages.
The registration of births, marriages, divorces and deaths are indispen-
sable for determining the population number and ensuring legal secur-
ity in a modern state. Due to the lack of reliable registration, it is not
possible to collect statistics with regard to the marriage of minors for
example. Likewise, in marital disputes, due to the lack of official docu-
ments, it is hard to prove the existence of a marriage.
The lack of registration is partly explained by the fact that non-regis-
tration does not affect the validity of the marriage: a marriage is consid-
ered religiously valid without registration. The participants of a work-
shop on family law, conducted by the Hamburg Max Planck Institute
for Private Law (MPI) in 2006 in Kabul,31 argued that a further reason
why people do not register their marriages is their distrust in courts.
Accordingly, it is against the Afghans’ way of thinking, habits, and tradi-
tions to begin their marital life by going to a court, even if it is only in
order to register the marriage. The other reason for not registering mar-
riages is the fact that there is no need for it in daily life. Presenting cer-
tified documents is rarely necessary in Afghanistan. Thus, a simple but
effective method for promoting registration would be a compulsory pre-
sentation of the marriage certificate to employers and landlords. For
this purpose, trustworthy, extrajudicial registration authorities should
be set up all over Afghanistan.
it flow into the expenses for the wedding ceremony, also paid for by the
family of the groom (Kamali 1985: 85).
The amount of commodities or money acceptable as walwar differs
from province to province, as do the social attitudes with regard to this
practice. In the 1980s, Kamali recorded amounts varying between
20,000 and 200,000 Afghanis depending on the geographic areas; a
uniform figure could not be given. Likewise, a report conducted by the
abovementioned Hamburg MPI in 200534 revealed equally variable
amounts of payment of walwar. Data revealed, for instance, that the wal-
war for a virgin girl ranged from 2,000 U.S. dollars (about 85,000
Afghani) to 40,000 U.S. dollars (1,700,000 Afghani) for the first mar-
riage of a girl. This amount might be even higher if the man was al-
ready married; it would double for the third marriage and increase
further for the fourth marriage. It is important to add that the amount
of walwar can also vary according to chastity, beauty, education, and the
social class or economic standard of the girl and her family.
The need to purge the Afghan way of life of this tradition detrimental
to society at large has been strongly felt. Accordingly, walwar has been
prohibited in all family law legislation prior to the Civil Code of 1977.
The Marriage Law (1921) explicitly forbade the practice of walwar, as did
its successor, the Marriage Law of 1926. Both statutes failed, however,
to specify any means of enforcement or sanction in case of infringe-
ment. The Marriage Law of 1949 contains similar provisions.
According to its Article 5, the bride is denied any further gift (including
walwar) in addition to her dower. Article 6 provides the groom with
some means of action and stipulates that the government is authorised
to take action in a situation where, after the completion of a valid mar-
riage, the guardian of the bride refuses to allow the bride to join her
husband because of his refusal to pay extra money. This provision, how-
ever, had hardly a scope of application since normally the bride price is
to be paid before the conclusion of the marriage (Kamali 1985: 87;
Tapper 1991: 144).
Subsequent legislation repeated the prohibition of walwar (so Art. 15
of the Marriage Law 1971), but as its predecessors, the Marriage Act
1971 failed to specify the competent court to hear cases on the matter,
the penalties involved, or the way the violator should be prosecuted.
The absence of sanctions made Article 15 inapplicable in practice. The
intention of the legislator to eliminate walwar did not include any effec-
tive measure for the enforcement of the prohibition or sanctions for
violation. The civil code also does not address the issue, thus failing to
tackle one of the most burning issues in Afghan legal reality. With no
effective measure to sanction its breach, the practise is still widespread
in Afghanistan today.
SHARIA AND NATIONAL LAW IN AFGHANISTAN 305
Polygamy
The civil code confirms the validity of polygamy, but makes it contin-
gent on conditions such as just character of the husband, his financial
ability to maintain more than one wife, existence of a lawful reason,
and consent of the new wife (Art.s 86, 89 CC). Polygamy remains per-
missible under the requirements of Article 86 of the Civil Code, which
reads as follows:
Polygamy can take place when the following conditions are ful-
filled: 1) when there is no fear of unequal treatment as between
the wives; 2) when the husband has sufficient financial means
to maintain his wives. This includes food, clothing, housing and
adequate medical care; 3) lawful reason, such as the first wife re-
maining childless or her suffering from diseases that are diffi-
cult to cure.
Divorce
Until the introduction of the Civil Code in 1977, divorce was exclusively
governed by Hanafi law. Any legislation that addressed the subject prior
to this time was of a piecemeal nature and essentially left the sharia law
intact. The civil code, thus, represents the first attempt to comprehen-
sively codify the sharia law of divorce. It provides for four types of mar-
riage dissolution:
– First, there is the repudiation of the wife by the husband (t,alāq).
The provisions of t,alāq are codified in Articles 135-155 of the civil
code and reflect the Hanafi rules. Under the code the husband’s
unilateral right to divorce, without giving any reasons and without
recourse to the courts, has been retained. The husband’s may pro-
nounce the t,alāq verbally, in writing, or even by gesture (Art.s 139,
135 CC). Witnesses are not required and the repudiation does not
need to be registered. The code is completely silent on that matter.
The possibility of the husband to divorce his wife with no further
formalities causes a permanent legal insecurity for the women as to
their marital status.
– The second form of divorce is the judicial divorce initiated by the
wife (tafrīq) (Art.s 176-197). This kind of divorce must be based on
specific grounds that are borrowed from the Maliki school of law.
The grounds for judicial divorce include: the husband suffering
from an incurable disease; his failure or his inability to maintain
his wife; absence/desertion for three years without a lawful excuse;
the husband’s imprisonment for ten years or more, in which event
she can ask for a divorce after the first five years of imprisonment;
and harm (ḍarar) which can denote both physical and psychological
injury (Art.s 89, 176, 191, 194).
– Thirdly there is the divorce against payment (kholc) (Art.s 156-176).
This kind of divorce is initiated by the wife whereby she provides
SHARIA AND NATIONAL LAW IN AFGHANISTAN 307
This article has been causing confusion and various problems for legal
practitioners in the executive and the judiciary. For a police officer, a
prosecutor, or a judge, it is extremely difficult to know which article(s)
of the LDIC or CPC is contrary to the provisions of the ICPC and which
is not (Gholami 2007: v).
Furthermore, according to some reports, substantive criminal law in
Afghanistan continues to be governed in large part by Islamic law
(Danish Immigration Service 2000: 35; Lau 2003: 21) and in certain
areas by customary law (International Legal Foundation 2004: 14).
Some of the punishments awarded for h,add offences, such as, for in-
stance, the stoning to death of an adulterer if certain evidential require-
ments are met, do conflict with both the 2004 constitution, which pro-
hibits the imposition of punishments ‘incompatible with human dig-
nity’ (Art. 29), and Afghanistan’s international legal obligations. This is
also true for the Pashtunwali justice system, which is based on the prin-
ciple of bad, or the exchange of women between families when a crime
SHARIA AND NATIONAL LAW IN AFGHANISTAN 309
7.10 Conclusion
The Afghan legal system and its evolution throughout the last hundred
years have been coloured by three factors: its traditional and tribal gov-
ernment and local customary laws; Islamic law; and the development of
statutory laws by the central state authorities.
The relationship between Islamic law and customary law is complex.
Local customs and customary law continue to have a very prominent
role. Despite official statements to the contrary, people usually resort to
the chiefs and eldest of their communities, whom they frequently refer
to as the ‘white beards’ (rīsh-e sefīd), for dispute resolution. Generally,
when a dispute arises, the parties agree on whether the dispute is to be
resolved ‘sharia-wise’ or in accordance with customary law, e.g. mainly
the Pashtunwali (International Legal Foundation 2004: 7). There are
very few reports and data on the application of customary law in
Afghanistan. Decisions of the jirgas are conveyed orally, and there are
no written reports. In many cases, customary law strictly contradicts
Islamic law. This is especially so in cases where women, without their
consent, are given into marriage to settle disputes between families. In
these circumstances, and as is often the practical reality, the status of
Afghan women under customary law is worse than the status afforded
to them under the most conservative interpretation of Islamic law.
Historically, there has been simultaneous coexistence and competi-
tion between sharia and customary law. While Islamic law, namely the
Hanafi school of law, substantially controls matters of personal relation-
ship and most aspects of inheritance, local custom prevails in land te-
nure. In criminal matters, both sources of law can govern the case.
All Afghan constitutions, except the Constitution of 1980, endorsed
the traditional supremacy of sharia in Afghanistan. This is manifested
in the numerous references made to the sharia, proclaiming it as the
law of the nation. This can be explained by the fact that Afghans have
always had recourse to Islamic law. It has been the single constant to
have steadily survived a century of law reform and legal insecurity.
Note, for instance, a reminder of Afghan’s political and legal history:
the burst of modern legislation under Amanullah between 1919-1929
was abrogated by the succeeding regime; the Western-oriented reforms
of the 1970s were eventually completely undone in the communist era;
and the attempts to turn the legal system of the country from its reli-
gious tribal and customary basis to an imposed emphasis on a general
Sovietisation of the legal system after 1978 failed.
Since the latter half of the nineteenth century, a number of efforts
have been made to modernise and secularise the existing legal system,
or at least specific areas of the law. Statutory legislation is a latecomer
on the scene, meant to supplement the sharia especially in areas that
SHARIA AND NATIONAL LAW IN AFGHANISTAN 313
Notes
1 Nadjma Yassari is a senior fellow at the Max-Planck Institute for Comparative and
International Private Law in Hamburg, where she heads the Department for the laws
of Islamic countries. Hamid M. Saboory is an independent consultant, providing ser-
vices to several NGOs in Europe and North America on legal reform and develop-
ment issues related to Afghanistan. He holds an M.A. in International Relations
from Syracuse University and an M.A. in Middle/Near Eastern Studies from New
York University. The authors wish to thank Prof. Mohammad Hashim Kamali from
the Islamic University of Malaysia for his great help in collecting the necessary mate-
rials for this report.
2 Nezām-nāme
is the Dari expression for legal enactment. They are the first legal docu-
ments representing statutory law in Afghanistan, with the first being the 1923
Constitution. The expression was later changed to os,ūl-nāme.
3 According to the latest report of the Ministry of Justice in Afghanistan, the total num-
ber of nezām-nāmes
(‘laws’) enacted is 75. A list of these laws, acts, decrees, etc. is
available in the Library of the International Development Law Organization (IDLO)
in Rome and online at: http://www.idlo.int/afghanlaws/index.htm. See also Kamali
1985: 36.
4 There is unfortunately very little research and analysis on the actual effect of these
statutes. It may be presumed that they did not really have much impact on behaviour
and traditions, since one of the economically most devastating traditions of Afghan
society, the walwar (as will be exemplified under 7.6) not only survived but is still
practiced widely in Afghanistan today. See Kamali 1985: 83-105.
5 Afghan Official Gazette No. 12/1964, dated 1 October.
SHARIA AND NATIONAL LAW IN AFGHANISTAN 315
6 The Official Gazette was first published in 1963. Publication was irregular and
stopped temporary due to civil wars and foreign invasion. It resumed its regular pub-
lication in 2001, after the fall of the Taliban regime.
7 Khalq literally means ‘masses’ or ‘people’. Parčam literally means ‘banner’ or ‘flag’.
The names are derived from newspapers each party published. Khalq, edited by
Taraki, was published only six times before the government banned it. After the split,
Karmal and his supporters published the Parcham newspaper. Khalq’s membership
was primarily Pashtun and rural, while Parcham was predominately urban, middle-
class Tajiks.
8 This was said because the Parcham newspaper ‘Parcham’ was tolerated by the king
himself and its publication permitted from March 1968–July 1969.
9 Afghan Official Gazette No. 347/1976, dated 7 October.
10 Afghan Official Gazette No. 360/1977, dated 24 February.
11 Afghan Official Gazette No. 353/1977, dated 5 January.
12 Decree No. 8/1978 was already brought into effect in September, Afghan Official
Gazette No. 412/1978.
13 Afghan Official Gazette No. 409/1978, dated 17 September.
14 The constitution of the democratic government of Afghanistan (oṣūl-e as,ās,ī-ye
jomhūrī-ye demūkrātīke afghānestān)[0], Afghan Official Gazette No. 450/1980, dated
21 April.
15 Afghan Official Gazette No. 479/1981, dated 22 December.
16 Afghan Official Gazette No. 471/1981, dated 5 January.
17 Afghan Official Gazette No. 660/1987, dated 29 November.
18 Afghan Official Gazette No. 728/1990, dated 29 May.
19 This is based on eye-witness accounts and interviews with members of the Ministry
of Justice conducted by Hamid Saboory in Kabul during 2003.
20 Afghan Official Gazette No. 788/1999.
21 Afghan Official Gazette No. 783/1997, dated 12 May.
22 Some sources reported participation as high as 62 per cent, but this is unverified
23 According to the Afghanistan Research and Evaluation Unit (AREU), this kind of
election system is nowadays only used in Jordan, Vanuatu, the Pitcairn Islands, and
partially in Taiwan (Reynolds & Wilder 2004: 12).
24 The United States pledged an additional 1.1 billion dollars in financial aid for the
coming U.S. fiscal year from October, slightly less than the 1.2 billion dollars from
the World Bank. One billion dollars were also pledged by the Asian Development
Bank; 855 million dollars by Britain; 480 million dollars by Germany; and 450 mil-
lion dollars by Japan. Additionally, the European Union pledged 268 million dollars;
Spain 182 million dollars; India 181 million dollars; the Netherlands 179 million dol-
lars; Saudi Arabia 153 million dollars; Pakistan 150 million dollars; and Norway 144
million dollars. France trailed well behind with 55 million dollars.
25 See http://www.usip.org/node/5023.
26 See http://www.iec.org.af/results/index.html.
27 See http://afghanistan.hmg.gov.uk/en/conference/.
28 For an English translation of the Afghan Constitution of 2004, see ‘Annex C,
Constitution of Afghanistan 2004’, in Yassari 2005: 271-329.
29 Afghan Official Gazette No. 988/2009, dated 27 July.
30 Global Rights, Afghan Family Law, Book 2: 16. Global Rights is a group of human
rights activists formed in 2002 for the rule of law, access to justice, ensuring and
publicising human rights.
31 See http://www.mpipriv.de/ww/de/pub/mitarbeiter/yassari_nadjma.cfm.
32 The equivalent Dari terms are toyāna, pīsh-kash and shīr-bahā; qalīn is the Uzbek
equivalent and the Nuristani used the term malpreg (Kamali 1985: 84).
316 NADJMA YASSARI AND MOHAMMAD HAMID SABOORY
33 The expression ‘dower’ is used here to denote the Islamic institution of mahr. It
should not be confused with the expression of ‘dowry’, which denotes the girl’s trous-
seau, i.e. the (household) items that she brings into marriage.
34 See http://www.mpipriv.de/shared/data/pdf/mpi-report_on_family_structures_and_-
family_law_in_afghanistan.pdf.
35 According to Asifa Kakar, a judge at the Supreme Court, commercial division, the
Commercial Code is being applied in the court. There are, however, no publications
of court decisions. There are also no private compilations accessible for reference.
36 Afghan Official Gazette No. 803/2002, dated 11 September.
37 Presidential Decree No. 63/2003, dated 18 September.
38 See ‘Decree of the Chairman of the Interim Administration’, http://www.aihrc.org.af,
dated 6 June 2002.
39 See http://www.aihrc.org.af/English.
Bibliography
Amin, S.H. (1993), Law, reform and revolution in Afghanistan. Glasgow: Royston.
Bartleby (2008), ‘Afghanistan’, in World Factbook, see http://www.bartleby.com/151/af.html.
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Commission on Human Rights (for Resolution 1985/38 of 13 March 1985 No E/CN.4/1986/
24) (1986), ‘Report on the situation of human rights in Afghanistan prepared by the
Special Rapporteur, Mr. Felix Ermacora, in accordance with Commission on Human
Rights resolution 1985/38’ see http://www.unhcr.org/refworld/pdfid/482996d02.pdf.
Danish Immigration Service (2002), ‘The political, security and human rights situation in
Afghanistan’, Report on fact-finding mission to Kabul and Maza-i-Sharif, Afghanistan and
Islamabad, Pakistan, published 7 March 2003, see http://www.unhcr.org/refworld/docid/
3ef7f0c84.html.
Ekhwan, S. (2002), Oral history of Afghanistan from 1900-1992. Teheran: Center of Historic
and Diplomatic Documentation (in Farsi).
Ertürk, Y. (2006), ‘Integration of the human rights of women and a gender perspective:
Violence against Women, its causes and consequences’, Report of the Special Rapporteur
on Violence against Women E/CN.4/2006/61/Add.5 Mission to Afghanistan, dated 15
February 2006. New York: Commission on Human Rights of the United Nation.
Ewans, M. (2001), Afghanistan – A new history. Richmond Place: Curzon Press.
Gholami, H. (2007), Basics of Afghan law and criminal justice - A manual for the Afghan po-
lice and legal professionals, see http://www.auswaertiges-amt.de/diplo/de/Aussenpolitik/.
RegionaleSchwerpunkte/AfghanistanZentralasien/Downloads/Polizei-Legal-Manual.pdf.
Global Rights (2006), ‘h,oqūq-e fāmīl (Afghan Family Law)’, Legal Aid Guidelines, Vol. 2.
Kabul: Global Rights.
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crisgroup.org.
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(September), see http://www.theILF.org.
Kamali, H. (2005), ‘Islam and its Sharia in the Afghan Constitution 2004, with special refer-
ence to personal law’, in N. Yassari (ed.), The Sharīca in the constitutions of Afghanistan,
Iran and Egypt – Implications for private law, 23-44. Tübingen: Mohr Siebeck Verlag.
Kamali, H. (1985), Law in Afghanistan: A study of the constitutions, matrimonial law and the ju-
diciary. Leiden: Brill.
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Kohlmann, E. (1999), ‘An Afghan Ghazi: The modernization and reforms of Amir Amanullah
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B. Tauris.
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Afghanistan’, AREU, Sept., see http://www.areu.org.af/.
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and Egypt: Implications for private law, 45-60. Tübingen: Mohr Siebeck Verlag.
8 Sharia and national law in
Iran1
Ziba Mir-Hosseini2
Abstract
Table of contents
8.1 The period until 1920. Monarchy versus religious authority 322
1906-1911: The Constitutional Revolution 324
8.2 The period from 1920 until 1965. Modernisation and
authoritarian rule 326
1920-1926: The rise of Reza Shah Pahlavi 326
1926-1941: Reza Shah and the creation of a modern legal
system 327
1941-1965: Muhammad Reza Shah, Mohammad Mosaddeq,
and the rise of Ayatollah Khomeini 328
8.3 The period from 1965 until 1985. From autocratic
monarchy to Islamic Republic 329
1965-1978: The Family Protection Law, and the
revolutionary movement 329
1978-1982: The revolution and the establishment of an
Islamic Republic 330
1982-1985: The Islamisation of the legal system 334
8.4 The period from 1985 until the present. Growing tensions
between theocracy and democracy 335
1985-1989: Khomeini’s last years and the constitutional crisis 335
1989-1997: Consolidation of the power of the Supreme
Leader and growing dissent 337
1997-2005: Reformist governments and the dual state 342
2005-2009: The dual state ends, theocratic forces predominate 344
8.5 Constitutional law 347
8.6 Personal status and family law 350
Inheritance 350
Marriage and the Civil Code 351
The 1967 and 1975 Family Protection Laws 352
Marriage, divorce and polygamy in the Islamic Republic 353
Family law and women’s activism in Ahmadinejad’s
presidency 356
8.7 Criminal law 357
8.8 Other areas of law 360
Money loans 360
Tax law 361
8.9 International treaty obligations and human rights 361
8.10 Conclusion. Sharia and national laws in Iran:
An unfinished project 363
Notes 366
Bibliography 368
322 ZIBA MIR-HOSSEINI
The Islamic Republic of Iran was born in 1979 after a popular revolution
that ended more than 2,500 years of monarchy. Iran was never colonised,
but for much of the nineteenth and early twentieth century it was a major
arena for Great-Power rivalry between Russia and Britain. Iran has a
population of over 70 million, of which 89 per cent are Shiite, 9 per cent
Sunni and the remaining 1-2 per cent Christians, Jews, Zoroastrians, and
Baha’is. Persian-speakers are the dominant and largest ethno-linguistic group
(51%), followed by the Azarbayjani Turks (24%), Gilaki and Mazandarani
(8%), Kurds (7%), Arabs (3%), Lurs (2%), Baluches (2%), and Turkmen
(2%). Seventy per cent of the population speaks Persian or related
languages, with 26 per cent speaking Turkish or related languages. More
than half the population lives in towns and cities. Eighty per cent of the
population are literate; there are 22 million students, including three million
enrolled in universities, of whom well over 50 per cent are female. The legal
voting age is 16 and approximately 50 per cent of the electorate are under
the age of 30.
Islam came to Iran, then known abroad as Persia, in the seventh cen-
tury when the Ummayad Arabs brought an end to the Zoroastrian
Persian Sasanid Empire, though mass conversion to Islam did not oc-
cur for some time. After centuries of foreign occupation and short-lived
native dynasties, the country was unified in 1501 by Isma‘il, sheikh of
the Safavi Sufi order, when he became the first ruler of the Safavid dy-
nasty. Shah Isma‘il declared the state religion to be Twelver Shiism;
Iran remains the only country where the official religion is Shia Islam
(adherents number 10 per cent of Muslims worldwide). Distinguishing
features of this faith relevant to law are the recognition of twelve
Imams as legitimate successors of the prophet (the imamate), the occul-
tation (gheibat) of the last Imam, the possibility of reinterpretation (ejte-
had) by qualified scholars, and emulation (taqlid) of supreme religious
authority (marja‘iyat).3
For Shia, leadership of the Muslims passed after the Prophet to his
descendants, the Imams, rather than to the (elected) Caliphs, as is be-
lieved by Sunni Muslims. Each Imam was designated by the previous
one, starting with the Prophet’s cousin and son-in-law ‘Ali and ending
with the twelfth Imam, Mohammad Mahdi, the ‘Imam of Time’, who
went into occultation; his return will mark the end of time, but in his
SHARIA AND NATIONAL LAW IN IRAN 323
absence, the religious scholars (the ulama4) assume the guidance of the
Shia. Among the Shia, qualified scholars are known as mojtahed, indi-
cating that they are able to exercise judgment, or independent interpre-
tation of the law from the sources (ejtehad). According to the Shia theo-
ry of taqlid5 any man or woman who has not reached the stage of ejte-
had is an emulator (moqalled) and, as such, must choose a leading
mojtahed to be their own spiritual guide (marja‘-e taqlid, ‘model/source
of emulation’), whose opinions in matters of religious law are binding
on those who follow him.6 A marja‘ (pl. maraje‘) becomes recognised
after a long process of acquiring respect for his teaching and scholar-
ship, especially after qualifying as an ayatollah by writing a legal treatise
or manual (resaleh) for those who have chosen to follow him in religious
matters. One class of treatise is ‘Explanation of problems’ (towzih al-ma-
sa’el), a compendium of legal opinions, in a fixed format, starting with
rulings about ritual acts such as prayers and fasting, and proceeding to
chapters about contracts, such as marriage and divorce. Before the
Iranian revolution, no scholar would publish his treatise, or be recog-
nised as an ayatollah, while his own marja‘ was alive.
Annual religious taxes for the Shia include zakat (alms for the poor
and needy) and khoms (one-fifth of income), payable to the marja‘. Half
of the khoms goes to Seyyeds, descendants of the Prophet; the other
half, the ‘Imam’s share’ (sahm-e imam), is considered to be the Imams’
inheritance from the Prophet. A marja‘ receives it in his capacity as re-
presentative of the Imam of Time; he is free to spend it as he deems
suitable. The sahm-e imam is, thus, a major source of wealth and power
for the religious leaders. The maraje‘ live and teach in seminaries,
known collectively as howzeh (short for howzeh ‘elmiyeh, ‘Scientific cir-
cle/milieu’). The two most important seminaries are in Najaf in Iraq
and Qom in Iran; each city has a number of theological colleges, and
both have become widely known as centres of not only religious learn-
ing but also political Islam.
The relation between religious and worldly power has always been a
major source of dispute and difference among the Shia. In theory, in
the absence of the Imams, no worldly power is legitimate. The earlier
Safavid Shahs, as Sufi sheikhs, enjoyed unchallenged spiritual authority
with which to bolster their political power. Since the seventeenth cen-
tury, however, the relation between the Shahs and the Shia clerics has
been complex and difficult.7 In practice, most leading scholars have
been quietist, keeping themselves apart from the world of politics and
government, advising the ruler but refraining from action, at least so
long as he was felt to be preserving Islam. But other clerics, especially
since the nineteenth century, have played an active political role, taking
different positions on crucial issues such as the scope of their indepen-
dent judgement (ejtehad) and religious authority (marja‘iyat), how
324 ZIBA MIR-HOSSEINI
injustice and oppression should be opposed, and whether the Shia faith
can accommodate man-made laws.
The Safavid dynasty fell in 1722, to be replaced eventually by the Qajars,
who ruled from 1779 to 1925. During the nineteenth century, the institu-
tion of marja‘iyat emerged separately from the state, and came to encap-
sulate the notion of supreme religious authority. The birth of ‘modern’
Iran is often dated to the early nineteenth century. After two disastrous
wars with Russia, Qajar Iran was exposed to a wide range of new ideas,
thanks to the increasing presence of European diplomats, merchants,
and military advisors, the despatch of elite young men to be educated
in France, and not least the translation and publication of European lit-
erary and political materials. At the same time, Iran found itself the ob-
ject of imperial rivalry between Russia and Britain. The Qajar rulers,
especially Naser ad-din Shah (1848-1896) and his son Mozaffar ad-din
Shah (1896-1907), came under severe pressure and ultimately under-
took policies that would compromise the country’s integrity. In constant
debt, they raised money from foreigners by selling concessions; this
was widely interpreted, especially by the religious classes, as selling the
country and Islam. One such example, the Tobacco Concession of 1891,
led to a massive and successful popular protest, orchestrated by the
leading cleric Mirza-ye Shirazi. This was the start of the movement that
culminated in the Constitutional Revolution of 1905-1911.
a fatwa that any divorce under the FPL was invalid under the sharia
(Algar 1980: 441).
The events that led to Ayatollah Khomeini’s exile in 1964 marked the
start of the revolutionary movement. The independence of the judiciary
was further undermined after 1965. Politically significant legal cases
were given to government-oriented judges and special tribunals were in-
troduced, weakening the regular administration of justice. Military tri-
bunals, for instance, had jurisdiction in cases of state security and in
narcotics cases (Amin 1985: 55-63). Numerous violations of civil and po-
litical human rights took place. Meanwhile, the Shah’s ‘White
Revolution’ and his ambitious plans for socio-economic development
and modernisation focussed on increasing production, land reform,
providing credits in the countryside and housing in the rapidly growing
cities. Much land was transferred from big landowners and religious
endowments (waqf) to small farmers, but the agrarian sector barely pro-
gressed, and promises to fight poverty and provide social services were
not fulfilled. Bad governance, corruption, and extravagance were accom-
panied by widening wealth and income gaps. By the mid-1970s Iran
was in an economic crisis.
the people’s right to choose who will govern them, establishing demo-
cratic and legislative institutions such as the parliament and the presi-
dency, both elected by direct popular vote. On the other hand, it subor-
dinates the people’s will to that of the clerical establishment through
the institutions of guardianship of the jurist (velayat-e faqih) or
Leadership (rahbari)10 and the Guardian Council (shura-ye negahban),
composed of twelve members, six of whom are jurists (foqaha; pl. of fa-
qih) appointed by the Leader, the other six being laymen nominated by
the head of the judiciary and approved by parliament, with a tenure of
six years.11 It grants the Leader a wide mandate and a final say in run-
ning the state and charges the Guardian Council, acting as an ‘Upper
House’ with veto powers, with deciding whether laws passed by parlia-
ment conform to the sharia and the constitution. In effect, they are the
official interpreters of the constitution and sharia.
The constitution names Khomeini as Leader for life, and creates an
Assembly of Experts (Majles-e Khebregan-e Rahbari) to choose his even-
tual successor and supervise his activities, to ensure that he complies
with his religious and constitutional duties. The 86 members of this
Assembly are elected every eight years; only mojtaheds are eligible to
stand, and from the outset conservative clerics have dominated the
Assembly. From its inauguration in 1983 until his death in 2007, the
Assembly was headed by Ayatollah ‘Ali Meshkini, a powerful conserva-
tive who often acted as Friday Prayer Leader in Qom. In practice so far,
the Assembly has merely endorsed the actions of the Leader. The con-
stitution allows the Guardian Council to supervise all elections, which
they have interpreted as the right to vet candidates’ eligibility to stand.
This means that, in effect, the Assembly of Experts and the Guardian
Council form a closed system that allows the Leader unlimited power.
Through his appointees to the Guardian Council, he can control both
the legislative and the executive powers (Schirazi 1997; Buchta 2000).
With the merger of religious and political power, the state embarked
on a fierce process of islamising law and society that continues today.
The ultimate aim has been to return both law-making and the adminis-
tration of justice to the clerics and to get rid of what they see as the per-
nicious secularisation of the Pahlavi era. In measures mirroring those
of Reza Shah, the courts have been restructured and civil judges gradu-
ally purged and replaced by clerical judges. New codes based on feqh
have been enacted to enable the judiciary to conform to Shia legal
norms, replacing codes inspired by European laws. Articles of the civil
code that deviated from feqh were amended and a High Judicial School
was created in Qom to train clerics to serve in the judiciary.12 The num-
bers of clerics swelled rapidly, and by the late 1980s hundreds of them
had been recognised as ayatollahs; the highest rank was now Grand
Ayatollah.
334 ZIBA MIR-HOSSEINI
Victims included citizens who did not agree with the new religious
ideology, Baha’is, and members of MEK.
Human rights violations by the regime took many forms. Political
parties were prohibited, demonstrations were violently broken up, re-
form-oriented media shut down, and political adversaries locked up in-
definitely. Political executions by shooting or hanging also occurred reg-
ularly, most often within prisons such as the notorious Evin in Tehran.
The right to a fair and open trial was violated by torture, forced confes-
sion, denial of legal assistance, and closed proceedings in revolutionary
and Islamic courts. The government was also active outside Iran in pro-
secuting and liquidating adversaries of the regime.13 Iran did not take a
defensive stance in international human rights fora. In 1982 Iran was
asked about the role of Islamic law in relation to compliance with the
ICCPR, in particular about Articles 20, 21, and 26 of the Constitution,
which assimilated human rights. The Iranian representative gave a sim-
ple answer: ‘In case of conflict between a law and the scope of Islam,
priority goes to Islam.’14
In order to facilitate legislation considered to be socially necessary,
even if it was in conflict with sharia, Khomeini gave a fatwa in 1981
granting parliament the authority to proclaim such legislation with ab-
solute majority votes. Subsequently, the Guardian Council ignored this
fatwa and refused to approve much legislation promulgated on the basis
of it. Khomeini responded in 1984 with another fatwa authorising par-
liament to create legislation based on the Islamic principles of social ne-
cessity (zarurat) and expediency (maslahat) with a two-thirds majority.
Even this strengthening of parliament’s position did not bring the de-
sired changes in the Guardian Council’s behaviour (Schirazi 1997: 63-
64).
The Leftists, who had dominated the state under Khomeini (Mousavi
was one of them) and enjoyed his implicit sanction, were now gradually
ousted from the structures of power. Their ‘radical’ elements – includ-
ing those who had engineered the seizure of the U.S. Embassy in 1979
– were purged from key positions. A new configuration of ‘Islamic re-
publicanism’ was forged, facilitated by the revised constitution and the
consolidation of the Rightist faction.
The constitutional amendments may have settled the crisis over legit-
imate authority, but they led to a renewed tension between the two com-
peting notions of sovereignty, which dominated Rafsanjani’s presidency
(1989-1997) and forced a redefinition of the relationship between reli-
gious authority and the state. To resolve the constitutional conflict be-
tween velayat-e faqih and marja‘iyat, to defuse the discord between the
Guardian Council and parliament, to ensure a more pragmatic ap-
proach to the application of Islamic law, and to compensate for the loss
of Khomeini’s charisma, the revised 1989 Constitution extended the
mandate of the Leader. This extension drew sanction from a letter by
Khomeini in 1988 in response to a question by Khamene’i, then presi-
dent, who wanted his consent to oppose the Leftist-dominated policies
of parliament and government. Khomeini had written that the Leader’s
mandate is absolute, that he can even order the suspension of the pri-
mary rules of Islam (for example regarding prayer or pilgrimage) if the
interests of the Islamic state (maslahat-e nezam) demand it. Clearly,
when Khomeini had to choose between the sharia and the survival of
the state, he chose the latter (Arjomand 1992: 156-158).
This letter revealed the tension between the application of juristic rul-
ings and the demands of running a state. At the time, the Leftists had
welcomed it, as they saw the empowerment of the state through a
strengthened Leadership as a way of defusing legalistic objections and
obstacles coming from the seminaries. Now it was the Rightists, with
Khomeini dead and one of their number as Leader, who argued – in an
ideological U-turn – for further expansion of the Leader’s power
(Moslem 2002: 74).
The revised constitution gave the Leader not only the power to deter-
mine the general policies of the state and to oversee their implementa-
tion, but also control over more institutions, notably Television and
Radio (IRIB): compare the revised version of Article 110 with the origi-
nal. A new body, the Assembly to Discern the Best Interest of the
System (Majma‘-e Tashkhis-e Maslehat-e Nezam), known as the
Expediency Council, created by Khomeini in February 1988, was now
constitutionally sanctioned (Art.s 110, 112; see Schirazi 1997: 233-247).
The Leader appoints the thirty-one members of this council from var-
ious ideological factions loyal to the regime. Its mandate is to vet laws
passed by parliament (now renamed ‘Islamic Consultative Assembly’,
SHARIA AND NATIONAL LAW IN IRAN 339
avail. The election went ahead without the participation of the largest
reformist parties. The conservatives won the election, but victory came
at a price: in order to appeal to the popular legitimacy on which the
Islamic Republic was founded, they had to appropriate the reformist
platform, at least its rhetoric. Running under the banner of
‘Renovators’ (abadgaran), they now promised to implement ‘religious
democracy’, economic reforms and prosperity, and to respect the rule of
law and young people’s desire for change, diversity, and fun. They even
refrained from putting the names of their better-known personalities on
their lists of candidates, so as not to evoke sour memories. The turnout
of around 42 per cent was the lowest for any parliamentary election in
the Islamic Republic, though not as low as the reformists had warned.
In some constituencies there was no competition, as all reformist candi-
dates were disqualified. Radical elements among the Conservatives,
some from the ranks of the Revolutionary Guards, now calling them-
selves Principlists (osulgara’ian) won the majority of seats.
they needed internally as well as the opportunity to aim for regional in-
fluence and popularity in the Muslim world.
The structural tensions in the Islamic Republic persisted, however,
and broke down the conservative alliance behind Ahmadinejad, just as
they had divided the coalition that brought Khatami into office. In the
December 2006 elections for local councils and the Assembly of
Experts, and in the March 2008 parliamentary elections, the hardliners
led by Ahmadinejad himself and his mentor, Ayatollah Mohammad
Taqi Mesbah-Yazdi, failed to gain any ground; a new alliance of moder-
ate reformists and conservatives won a majority in the Assembly of
Experts. The key figures in this alliance were former president
Khatami, former speaker of parliament Karroubi, and former president
Rafsanjani, now head of the Expediency Council and increasingly lean-
ing towards the reformists. Both Karroubi and Rafsanjani had been de-
feated by Ahmadinejad in the June 2005 presidential elections. The
death in July 2007 of Ayatollah Meshkini, head of the Assembly of
Experts since its inception, led to intense competition between hardli-
ners and moderate clerics to replace him. In September the Assembly
elected Rafsanjani as their head.
1979 revolution, stressing the religious and ideological rationale for the
merger of religious and political power. The following extract gives a fla-
vour of the document’s ideological vision and the primacy it gives to
Islam and the clergy, seen as saviours of Islam and the people:
the executive and judicial powers. The Supreme Court, formed accord-
ing to regulations drafted by the Head of Judiciary, is charged with
supervising decisions of the lower courts to ensure both conformity
with the laws of the country and uniformity in judicial policy. Article
162 requires that the chief of the Supreme Court be a senior feqh-ex-
pert, appointed by the Head of Judiciary in consultation with the
Supreme Court judges for a term of five years.
As noted earlier, these laws were codified as part of the legal reforms
during the reign of Reza Shah, the first Pahlavi monarch. Until then
the clergy had the monopoly of defining and administering family law;
they performed marriages and divorces and dealt with disputes relating
to marriage and inheritance in sharia courts, in accordance with the
principles and procedures of Shia law.
Inheritance
Inheritance law was codified in 1928 as part of the Iranian Civil Code.
Part 4 of Book 1 of the Code (‘On Wills and Inheritance’) sets out var-
ious aspects of inheritance law in 124 articles (Art.s 825-949), which re-
main faithful to Ja‘fari or Ithna ‘Ashari (Twelver) Shia jurisprudence.
Like Sunni law, the Shia law of inheritance is based on a system of
rights that grant the legal heirs of the deceased a share of his estate. Its
salient features are as follows:
more than one-third of the amount of one’s net estate can be willed
away without the consent of the legal heirs.
declare his marital status at the time of marriage and fixing a sentence
of six months’ to two years’ imprisonment if the second wife brings a
legal action for deception, have not been repealed.
The situation over polygamy becomes more complicated if temporary
marriage (commonly known as mut‘a or sigheh; see Haeri 1989) is also
taken into consideration. Although the civil code recognises this as a va-
lid marriage, the 1931 marriage law and all subsequent legislation –
even after the Revolution – are silent about the formalities of registra-
tion. The FPL, by both omission and commission, excluded disputes in-
volving mut‘a from adjudication on the basis that, not being registered,
they were devoid of legal validity. The aim was to discourage, and even
to prevent, this type of marriage without directly banning it. After 1979,
however, the Special Civil Courts not only heard disputes involving tem-
porary unions but could authorise their registration, thus giving them
‘legal’ (qanuni) status (Mir-Hosseini 1993: 162-171).
With respect to a mother’s custody rights and control over her chil-
dren after divorce or the death of the father, the FPL reforms were se-
verely curtailed. Article 15 of the 1975 FPL, placing a mother on the
same level as a paternal grandfather in terms of natural guardianship
(velayat-e qahri) of her children, was among the first to be repealed in
October 1979 (Safa’i & Emami 1995: 164-168). In the event of divorce,
the Civil Code gives a mother the right to custody of a daughter until
the age of seven and of a son until two (Art. 1169). Although a woman
acquires custody of her children if her husband dies (Art. 1170), she
loses it if she remarries (Art. 1171) and she must submit to the authority
of their paternal grandfather (Art. 1180). A single-article law passed in
July 1985 gives the widow of a ‘martyr’ (killed in the war with Iraq) the
right to receive her dead husband’s salary and to keep custody of their
children even if she remarries.
With the relaxation of restrictions on men’s rights to polygamy and
unilateral (but not extra-judicial) divorce, attempts were made to com-
pensate and protect women. In 1982, new marriage contracts were is-
sued, carrying two stipulations that marriage notaries are required to
read out to couples. The first stipulation entitles a woman to claim half
the wealth that her husband acquires during marriage, provided that
the divorce is neither initiated by her nor caused by any fault of her
own. The second enables women to obtain a judicial divorce on more
or less the same grounds available to them under the FPL; the only dif-
ference is that, in conformity with the sharia mandate on divorce, the
husband can now refrain from signing any of these stipulations. In
practice, however, the presence or absence of his signature under each
clause has no effect on the woman’s right to obtain a divorce, as the de-
cision lies with the judge. Civil Code Article 1130 was amended in 1982
to empower the judge to grant or withhold a divorce requested by a
SHARIA AND NATIONAL LAW IN IRAN 355
The first steps at reforming and codifying criminal law in Iran came
with the success of the constitutional revolution. The constitutionalists
sought an end to the dual sharia and state jurisdictions and the creation
of a systematic and secular criminal justice system, inspired by
European criminal law. In order to preempt or at least to defuse clerical
concerns as to whether the sharia courts would continue to implement
Islamic criminal law, they began in 1911 with a Code of Criminal
Procedure, approved tentatively by the first Parliament. Then in 1912,
Parliament approved a complete Criminal Code, drafted by the French
jurist Adolph Pierny, which contained no element of Islamic jurispru-
dential concepts. This, the first major legal reform in Iran, had a lim-
ited impact, since the sharia courts continued to operate until the rise
of Reza Shah. The 1912 code was repealed by the 1926 Criminal Code,
amended in 1940; the Code of Criminal Procedure was amended in
358 ZIBA MIR-HOSSEINI
1932; both then remained in force until the 1979 revolution. Although
Islamic concepts were retained intact in the area of family law in the
form of substantive law, when it came to criminal law Reza Shah aban-
doned them, in both substance and procedure (Banani 1961: 69-70;
Amin 1985: 113; Faghfouri 1993: 284).
A major priority of the clerics who took power after the Revolution
was to replace the 1926 Criminal Code by one based on Islamic legal
concepts. In 1983, the High Judicial Council codified traditional juristic
concepts of crime and punishment in the form of an experimental bill
entitled ‘Islamic Punishment: Fixed Punishments (hodud), Retaliation
(qesas), Blood Money (diyeh) and Discretionary Punishments (ta‘zirat)’.
The Guardian Council rejected the bill, however, finding it to be incon-
sistent with sharia; but after Ayatollah Khomeini’s intervention, the bill
was ratified for an interim period of five years (Mehrpoor 1995: 99-136;
Rahami 2005: 593-594). The sections on Discretionary Punishments re-
tained many elements of the Criminal Code but introduced a number
of new offences, for instance those related to women’s dress and to
moral behaviour.
In 1991, a new criminal code was approved by Parliament on an ex-
perimental basis for five years (it was renewed twice, in 1996 and
2001). It consists of five Books. Book One is on Generalities (Art.s 1-
62). Book Two (Art.s 63-199) concerns hodud, crimes considered as vio-
lations of God’s limits, with mandatory and fixed punishments derived
from textual sources (Koran or Sunnah). It contains 8 chapters, each
dealing with one class of offence. Chapter One defines the crime of illi-
cit sex (zena) and specifies the punishment as 100 lashes, but stoning
to death for married offenders. Chapter Two prescribes death as the
punishment for sodomy (lawat), while Chapter Three lays down 100
lashes as punishment for lesbianism (mosahaqa), or death if the offence
is repeated after three convictions. Pimping (qavadi), defined as bring-
ing two or more persons together for the purpose of zena or lawat, is
punished, according to Chapter Four, by 75 lashes and (for a man) ex-
pulsion from his place of residence for three months to one year. A
slanderous accusation (qazf) of illicit sex (Chapter Five) will be punished
by 80 lashes. Chapter Six specifies 80 lashes for a Muslim caught
drinking alcohol (mosker), and for non-Muslims if they drink in public.
Chapter Eight gives amputation as the punishment for theft (serqat) but
under conditions that are hard to establish.
But the most politically controversial offences, dealt with in Chapter
Seven, are waging war against God (moharebeh) and corruption on earth
(efsad fi’l-arz). These are defined together as resorting to arms to create
fear and terror among the people, a notion derived from Koran 5: 33;
the judge will decide between the following punishments: hanging, se-
verance of the right hand and the left foot, or banishment. Since the
SHARIA AND NATIONAL LAW IN IRAN 359
beginning the Islamic regime has used accusations of these offences ex-
tensively to justify eliminating adversaries (Zubaida 2003: 194).
Disapproved political behaviour, such as membership in a forbidden or-
ganisation or activities aimed at overthrowing the regime, are also liable
to these charges. And in the aftermath of the disputed June 2009 elec-
tion, they have been once again widely levelled at members of the oppo-
sition who do not accept the election results.
Books Three and Four of the 1991 Code concern crimes against the
person, such as bodily harm and homicide. In such cases, the victim or
the victim’s family can demand either retaliation or blood money. Book
Three, on Retaliation, contains two chapters: the first (Art.s 204-268)
deals with Retaliation for Life and the second (Art.s 269-293) with
Retaliation for Bodily Harm. Book Four is on Blood Money (Art.s 269-
497), defined as monetary compensation paid to the injured party or
the relatives in case of murder or manslaughter or bodily harm. The
sums of compensation that can be demanded are not equal for Muslim
and non-Muslim victims.
Book Five, on Discretionary Punishments, reproduces the 1983 law on
offences other than those named under ‘Hodud, Retaliation and Blood
Money’. These constitute the majority of all criminal offences, and in-
clude most offences named in the pre-revolutionary criminal code.
From the outset the international human rights community con-
demned the codification of Islamic criminal justice concepts, in particu-
lar stoning as punishment for adultery, and the unequal legal treatment
of women and non-Muslims. After Khatami’s 1997 election, the refor-
mist press began to air an internal critique too. Though this critique
met fierce conservative reaction, leading to the prosecution of its advo-
cates, it has continued unabated and has, in fact, intensified. In 2002,
in the course of ‘constructive dialogue’ with the European Union, Iran
issued a kind of moratorium on stoning; the head of the judiciary is-
sued a directive to judges to that effect, while keeping the laws on illicit
sex unchanged. The moratorium continued until the hardliners re-
gained control of government under Ahmadinejad.
In May 2006, the execution of a woman by stoning led a group of
women and men activists to form the Network of Volunteer Lawyers,
who launched a campaign to remove stoning as punishment for adul-
tery from the Criminal Code (Terman 2007). They started to take up
and publicise cases of those sentenced to stoning, mainly women from
deprived backgrounds and victims of familial disputes. The campaign
brought further international and domestic attention to the issue, and
succeeded in reversing many convictions and freezing others, as well as
engaging the authorities in a dialogue on the need to rethink pre-mod-
ern concepts of crime and punishment. In 2007 they became part of a
larger international campaign launched by Women Living Under
360 ZIBA MIR-HOSSEINI
Money loans
Since 1979 it has been forbidden for private individuals as well as
banks and insurance companies to charge or pay interest on loans. This
prohibition is contained in the constitution. Article 49 of the
Constitution furthermore states that interest or unjust enrichment (riba)
is punishable and adds that the government is competent to confiscate
property acquired through riba and to return this property to the right-
ful owners, or, in case this is impossible, to add this property to the
public goods.
Stipulating interest in money loans is unlawful and punishable. Every
agreement, including buying and loaning, whereby an additional favour
is stipulated to the advantage of one of the parties, is considered to con-
tain riba. The Criminal Code summarises this in Article 595 as a pun-
ishable act. The parties in a contract can in this case be punished by im-
prisonment for six months to three years, or by 74 lashes. Those con-
victed, moreover, must pay a fine of the same amount as the stipulated
riba. If it cannot be determined to whom the riba is due, then the
amount goes to the state. If the payer of riba can prove that this was
done out of necessity, then punishment will not be imposed.
In the world of banking, charging premiums proportionate to the
supplied services is legally permissible. It is also permissible for banks
to give a voluntary reward to customers who put their money in the
bank. With regard to money loans this is also permissible provided no
interest is stipulated. The levels of compensation conform to the per-
centages of interest that apply for short-term credit in other countries.
SHARIA AND NATIONAL LAW IN IRAN 361
There are no legal regulations for exceptions that exist with regard to
riba; these are determined based on jurisprudence. If riba is stipulated
in a loan, then the clause is null but the agreement remains intact. It is
permissible for the debtor to give the creditor an addition, as long as
this happens voluntarily. Banks make use of this possibility to accom-
modate their clients with their deposits. Everything takes place volunta-
rily, and thus nobody suffers loss. Muslims are furthermore allowed to
stipulate riba in contracts with non-Muslims (Ansari-Pour 1995: 165-
191).
Tax law
The most important taxes in Iran are profit taxes paid by companies
and income taxes for private persons, which are subject to the regime
of corporate income tax and the Direct Taxes Law, respectively. These
laws have no relation to sharia.27 Zakat, the religious tax on all
Muslims, and the special Shia tax (khoms), continue to be paid volunta-
rily on a private and individual basis; while the organisation and fi-
nances of the seminaries (which used to be paid for by the khoms tax)
have come increasingly under control of the state since Khamene’i be-
came Leader in 1989.
Article 4 of the 1979 Constitution sets forth that sharia not only domi-
nates positive law in Iran, but also prevails over every form of custom-
ary law and international law, including in the domain of human rights
(see 8.5). Consequently, the unequal treatment of men and women and
of Muslims and non-Muslims, have been the focus of international criti-
cism, especially regarding the treatment of Baha’is, stoning, and juve-
nile executions. In the 1980s, during Khomeini’s leadership and the
war with Iraq (1980-1988), Western governments directly or indirectly
supported Saddam Hossein, and Iran took a rejectionist stance towards
international human rights treaties. Iranian representatives adopted a
confident tone, claiming that since the sharia is the essence of justice,
commitment to the sharia and its rules must take precedence over all
others. For instance, in July 1982, the leader of the Iranian delegation
to the United Nations Human Rights Committee in Geneva said that
‘Iran believes in the supremacy of Islamic laws, which are universal.’
He went on to clarify that ‘Iran would choose the divine laws’ in cases
where human rights treaties are irreconcilable with sharia on some
point (Amin 1985: 106). However, Iran remained a party to the ICCPR,
which they joined in 1967; but like the previous regime, the Islamic
362 ZIBA MIR-HOSSEINI
Republic did not sign the optional protocols 1 and 2 concerning the in-
dividual right of Iranian citizens to complain and the prohibition on the
death penalty.
After the end of the war with Iraq and during Rafsanjani’s presidency
(1989-1997), Iran began to have a more positive attitude towards inter-
national human rights law, and pursued a policy of engagement. It
joined the Convention on the Rights of the Child (CRC), which went
into effect in August 1994, but, like many other Muslim countries, with
a general reservation: ‘The government of the Islamic Republic of Iran
reserves the right not to apply any provisions or articles of the
Convention that are incompatible with Islamic laws.’ In 1997, with the
election of Khatami and the emergence of the reform movement, a live-
ly debate emerged on the notion of Islamic human rights, and the gov-
ernment’s policy of supporting civil society by allowing the creation of
NGOs helped improve the human rights situation to some extent
(Mayer 2000; Mokhtari 2004). Nevertheless, there are some important
human rights treaties that have still not been ratified, notably the
Convention Against Torture (CAT) and the Convention Against
Elimination of All Forms of Discrimination against Women (CEDAW).
Efforts by Khatami’s government and the reformist Parliament (2000-
2004) to ratify these conventions were frustrated by the Guardian
Council. In 2002, the government presented a bill to Parliament for
Iran to join CEDAW; Parliament ratified it, but the Guardian Council
rejected it, so it went to the Expediency Council, which still has to issue
a decision.
After Ahmadinejad’s election in 2005, when the theocratic forces
took control over all three branches of government, they embarked on
systematic efforts to curb civil society and muzzle the press. They
closed down many NGOs and reformist publications, yet debates over
human rights have intensified, and many high-ranking clerics and re-
formists started to publish their views on Islam and human rights. The
most significant is a 2007 book by Grand Ayatollah Montazeri, in
which, in response to questions posed by senior religious scholars, he
makes a juristic case for the compatibility of sharia and international
human rights law, arguing that dignity is the entitlement of every hu-
man being, because it is part of their humanity, and so the Islamic state
must honour and protect it.28 This is the first time that a Shia supreme
religious authority (marja‘) has argued for human rights from a reli-
gious perspective. More significantly, perhaps, Montazeri, who had de-
voted his scholarship in the 1980s to justifying the rule of the jurist (ve-
layat-e faqih), by 2000 had became an advocate of human rights.
The sharia as interpreted by the Guardian Council, and as reflected
in the laws of the Islamic Republic of Iran, continues to be in conflict
with international human rights law. As evident from the sections on
SHARIA AND NATIONAL LAW IN IRAN 363
family and criminal laws, they contain a number of provisions that are
in contradiction with customary international human rights law. In ad-
dition, many of the numerous human rights provisions in the constitu-
tion of the Islamic Republic have never been translated into law. For in-
stance, ‘due process’ is regulated perfectly on paper. Articles 32 and 34-
39 of the constitution specify conditions by which the legal system in
Iran must abide: the regulation of prosecution, appearing before the
judge, the right to legal assistance, the right to cross-examination of wit-
nesses, and the right of appeal. The Islamic Republic has systematically
violated all these conditions from the outset, and violations have multi-
plied since the disputed 2009 election attracted further international
attention.
On 15 February 2010, the Universal Periodic Review, to which all
U.N. Members are subjected, severely criticised Iran’s human rights re-
cord during the past four years.29 The Iranian delegation, led by
Mohammed Larijani, Secretary-General of Iran’s High Council for
Human Rights, rejected the criticisms and spoke of the ‘biting lan-
guage’ of ‘Western delegations’; he cited articles of the Iranian
Constitution that protect human rights and stated, ‘[n]o Baha’i is prose-
cuted because he is a Baha’i’ and that prosecuted and jailed demonstra-
tors were guilty of ‘terrorist activities’.30
8.10 Conclusion
Sharia and national laws in Iran: An unfinished project
Notes
1 Parts of this chapter (as acknowledged in footnotes) are drawn from an early draft by
Albert Dekker and Maarten Barends, to whom I am most grateful. My warmest
thanks go to Richard Tapper for his support, comments, and suggestions. I am also
indebted to Jan Michiel Otto and Julie Chadbourne for valuable editorial help.
Remaining errors are mine.
2 Ziba Mir-Hosseini is an independent consultant, researcher, and writer on Middle
Eastern issues, based at the London Middle East Institute and the Centre for Middle
Eastern and Islamic Law, both at SOAS, University of London; since 2002 she has
been Hauser Global Law Visiting Professor at New York University.
3 Taqiyeh (dissimulation of belief), often identified as a Shia distinguishing feature, is
not relevant to the legal system.
SHARIA AND NATIONAL LAW IN IRAN 367
4 In this chapter, terms of Arabic or Persian origin that are commonly found in
English dictionaries, such as ulama, sharia, hijab, Koran, are given as English words.
5 Taqlid: emulation, accepting the views of previous scholars as authoritative.
6 This is one aspect in which Shiism has been linked to Sufism, with its core spiritual
relationship of teacher-disciple (pir-morid).
7 See Lambton 1964; Algar 1969; Akhavi 1980; Keddie 1983; Momen 1985; Arjomand
1988; Bayat 1991.
8 In his book Tanbih al-ummah wa tanzih al-millah (Admonition of the public and re-
finement of the people), published in 1909.
9 A faqih is an expert in feqh, jurisprudence.
10 Art. 110. Rahbar, or rahbar-e enqelab (Leader of the Revolution), is the term commonly
used, both in the constitution and in everyday political discourse in Iran, for the lead-
ing jurist (faqih).
11 Articles 91-99 set out the role, composition, and scope of activity of this council.
12 For an analytical and critical account of these processes, see Mohammadi (2008).
13 See http://www.hrw.org/reports/1990/WR90/MIDEAST.BOU-02.htm#P106_25125,
accessed 14 August 2008. For an analysis see Mayer (2000).
14 See summary of records of meetings issued under CCPR A/37/40/1982/no.324,
http://www.bayefsky.com/./html/iran_t4_ccpr.php.
15 The society was formed in 1988, when a group of clerics clustered around Karroubi
and Khatami separated from the Association of Militant Clergy (jame‘eh-ye rowha-
niyat-e mobarez), with Khomeini’s blessing. This separation was the result of the de-
bates and disagreements among the clerical ruling elite over approaches to politics,
pragmatism, ideological purity, and Iran’s relation with the world.
16 This court was formed at Ayatollah Khomeini’s order in the aftermath of the
Revolution in order to try the clerics associated with the previous regime. It was re-
vived in 1987 to try a close associate of Ayatollah Montazeri. Its formation then was
disputed as unconstitutional; and in 1988, in a letter to Parliament, Khomeini sug-
gested that the court should be aligned with the mandates of the constitution, but
only after the Iraq war ended. After Khomeini’s death (and the end of the war) the
court continued to function, coming under the control of the conservatives (Baqi
2001; Mir-Hosseini 2002).
17 For the text in English, see http://www.iranchamber.com/government/laws/constitu-
tion.php and for the text before the 1989 amendments, see http://www.servat.unibe.
ch/icl/ir00000_.html.
18 See http://zeinab.ir/index.php?option=com_content&view=frontp; see also http://
www.iranzanan.com/point_of_view/cat_6/000659.php.
19 Surat al-Nisa, verse 35, reads: ‘If ye fear a breach between them twain, appoint (two)
arbiters, one from his family, and the other from hers; If they wish for peace, Allah
will cause their reconciliation’ (Yusuf Ali translation). See Mir-Hosseini 1993, 2007
for discussion.
20 For the campaign, see http://www.we-change.org/spip.php?article19 and also http://
www.feministschool.com/english/spip.php?rubrique3.
21 See Change for Equality (2010), ‘Women fight polygamy proposal’, http://www.fore-
quality.info/english/spip.php?article645, dated 8 February; Feminist School (2009),
‘Last change on the Family Protection Bill’, http://www.feministschool.com/english/
spip.php?article344, dated 26 November.
22 See http://www.feministschool.com/spip.php?article4148.
23 S. Moqadam (2010), ‘No to Anti-Family Bill’ (in Persian), http://www.roozonline.
com/persian/news/newsitem/article/2010/february/17//-3d95903e6a.html, dated 26
February [Bahman 1388].
24 For the launch of the campaign, see http://www.wluml.org/node/5621.
368 ZIBA MIR-HOSSEINI
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9 Sharia and national law in
Pakistan1
Martin Lau2
Abstract
Notes 425
Bibliography 430
376 MARTIN LAU
The independence of British India in 1947, and its subsequent partition, led
to the founding of the Islamic Republic of Pakistan, a state which was itself
partitioned into two parts, namely West Pakistan and East Pakistan.
Following a civil war, East Pakistan declared independence and became
Bangladesh in 1971. It is the former western half which retained the name
Pakistan and which is the subject of this chapter. Its current population
numbers close to 174 million people and is comprised of multiple ethnic
groups, the main ones being Pashtun, Punjabi, Sindhi, Baloch, and Muhajir.
Pakistanis are nearly all Muslim (97%), the vast majority of which are Sunni
(77%) and the remainder Shia (20%). Christians, Hindus, and Parsees
belong to religious minority groups (3%). Under the laws of Pakistan,
members of the Ahmadiyya community are also considered to be a non-
Muslim religious minority. While Urdu is the official language of Pakistan,
only eight percent of the population actually speaks it as their first language.
In contrast, the Punjabi (44%) and Sindhi (14%) languages are much more
widely spoken. The lingua franca of the Pakistani elite and the state
apparatus is English.
Early history
Pakistan came into existence in 1947 but its laws and legal traditions
form part of the wider history of South Asian civilisations and cultures.
This history began about 40,000 years ago, when humans migrated
from East Africa to North India, expanding their presence gradually to
the South (Talbot 1998, Wolpert 2009). The transition from hunter-
gatherers to settled communities who relied on farming, growing wheat
and barley and keeping goats and sheep, occurred in the hills of
Baluchistan, now part of Pakistan, around 8000 BC. Some of the sym-
bols associated with Hinduism can be traced back to these early com-
munities. Clay figurines of mother goddesses and humped bulls as well
as phallic symbols made of stone are reminders of the ancient roots of
the Hindu religion. Close to these hills, along the fertile valley of the
Indus river, emerged the ancient civilisation of Harappa and Mohenjo-
daru, which lasted from about 2500 to 1600 BC. Covering an area of
some five million square miles, with urban centres housing up to
35,000 inhabitants, the Indus valley civilisation was based on irrigated
SHARIA AND NATIONAL LAW IN PAKISTAN 377
modern Indian and Pakistani law. The origins of the system of courts,
legal procedures and much of the substantive law of both India and
Pakistan can be traced back to British rule. The lasting influence of the
legacy of colonialism on the legal systems of India and Pakistan can,
however, not obscure the fact, that the colonial legal system emerged in
a process of interaction with indigenous laws and cultures. This interac-
tion becomes most visible in Pakistan’s family laws, which originated
from a colonial attempt to apply Islamic law to its Muslim subjects
(Kolff 1992, Menski 1997).
Prior to the arrival of the British, South Asian laws reflected the poli-
tical, economic, religious and cultural diversity of the Indian sub-conti-
nent. The spectrum of political organisations ranged from the centra-
lised system of administration of the Moghul empire, powerful Hindu
and Sikh kingdoms and small princely states ruled by Hindu and
Muslim dynasties, to small, self-governing communities of hunter-gath-
erers in India’s mountains and jungles. The mainstay of the pre-indus-
trial economies of India was agricultural, carried out under diverse sys-
tems of land tenures and holdings and as a result the main revenue of
most Indian rulers was derived from imposing tax on land ownership.
Regional trade, the production of goods such as cotton, and the pre-
sence of highly skilled craftsmen and artisans in India’s busy cities
meant that in the seventeenth century, India’s economies and wealth
were on par with that of many European countries.
The legal cultures of pre-colonial India matched the diversity found
in all other areas of life. Despite this diversity, it is possible to identify
religion as an important element of India’s legal traditions. Both Islam
and Hinduism contained within themselves a rich body of legal pre-
cepts and prescriptions, and equally many rulers defined and legiti-
mised their power with reference to religion. Religion also played an
important part in creating and maintaining social order, for instance in
the form of the Hindu caste system, or in guiding the conduct of indivi-
dual believers. Legal culture was also greatly influenced by locality: the
further a community was removed from a centre of political power, the
weaker the writ of the ruler. The absence of centralised political power
or its inability or unwillingness to impose a unified legal system on the
populace meant that in many areas, from rural areas to urban commu-
nities, localised forms of dispute resolution were the norm rather than
the exception. These local fora for dispute resolution could coalesce
around religious elements, as for instance in the case of Hindu caste
councils and panchayats, or around tribal allegiance, such as the jirgas,
i.e. councils of elders of some of North India’s Muslim communities.
The rules applied by this diverse mix of legal institutions was equally di-
verse. Whilst religious norms were important, they were often supple-
mented by local customs. As a result, the notion of parts of India
SHARIA AND NATIONAL LAW IN PAKISTAN 379
Hindu and Islamic law: since then judges themselves determined, inter-
preted and applied the religiously based system of personal laws.
By the middle of the nineteenth century the colonial legal system,
which had emerged more by accident than long-term planning, was
marked by three distinctive features. Firstly, it was built on a hierarchy
of colonial, ‘modern’, courts, whose judgements were enforced by a
powerful state. Secondly, it incorporated two sets of laws, namely reli-
giously based family laws and uniform civil and criminal laws. Lastly,
the legal system was overseen by a colonial government, that assumed
‘a superior reformist posture within the framework of a “holding opera-
tion” to keep the peace’ (Dhavan 2001: 308.). The reformist stance of
the colonial government was a cautious one, with some practices, such
as sati4 and child marriage, being outlawed (Ferguson 2003: 134). The
reluctance to interfere with religious beliefs of the indigenous popula-
tion, and hence with their religiously based family laws, was re-enforced
by the uprising of 1857.
The so-called ‘mutiny’ of 1857 had been preceded by the gradual infu-
sion of Christian missionary zeal in the policies of the EIC. Whilst the
eighteenth century had been one of unashamed lust for profit, the first
decades of the nineteenth century witnessed the rise of the Evangelical
movement in Britain, which would also make its presence felt in the
India of the EIC. The policy of non-interference with indigenous reli-
gions softened and the ban on Christian missionaries working in India
was lifted in 1813. The missionaries’s success in converting Indians was
limited, but their impact on EIC policy was very visible. Laws were en-
acted to promote conversions, such as the Caste Disabilities Removal
Act 1850, which preserved the rights of inheritance under the personal
law that a convert had held prior to conversion, and campaigns against
‘barbaric’ practices, for instance female infanticide, were prominently
pursued. The 1857 uprising, triggered by the refusal of Indian soldiers
to bite off the ends of newly introduced cartridges that had been treated
with animal fat, was interpreted as a reaction against a British plan to
Christianise India.
The end of the 1857 uprising not only spelt the end of the Mughal
empire but also that of EIC rule: in 1858 India became a crown colony
of British India. The mutineers had proclaimed that they were moti-
vated by a desire to protect Islam and to rid India of infidels. In order
to prevent another mutiny, Queen Victoria publicly proclaimed that the
crown would ‘abstain from all interference with the religious belief or
worship of any of our subjects, on pain of our highest displeasure’ and
‘that generally, in framing and administering the law, due regard be
paid to the ancient rights, usages, and customs of India’.5
382 MARTIN LAU
The British policy of divide and rule became most visible in the sys-
tem of separate electorates for Muslims and Hindus, which was a fea-
ture of all forms of representative self-government conceded by the co-
lonial government. The policy fostered the conviction of Muslim politi-
cal elites that they were different and separate from the Hindu subjects
of the colony. By the late 1930s, this conviction matured into the belief
that the Muslims of British India were not just in terms of religion dif-
ferent from Hindus, but constituted a distinct nation, entitled to estab-
lish a country of their own as and when the British granted indepen-
dence to India.
The grant of very limited rights of self-governance at the local level at
the end of the nineteenth century was not sufficient to stem the rising
tide of the Indian national movement. From its inception, the move-
ment was divided along religious lines, albeit that the two communities
initially joined hands in their campaign for self-government. The
Indian National Congress, founded in 1885, was in theory a secular
body and open to all of India’s creeds and religions. Nevertheless,
Hindus formed the vast majority of its members. Founded by intellec-
tuals, lawyers and social reformers, it was transformed into a mass
movement under the leadership of Mahatma Gandhi, who joined the
Indian National Congress upon his return from South Africa in 1916.
In 1906, Muslims followed suit, founding a representative body of their
own, the All India Muslim League. Many of the founding members
were inspired by the modernistic outlook of Sir Sayyed Ahmed Khan,
the founder of the Aligarh Islamic University. Its initial aims were mod-
est: rather than asking for self-government the Muslim League resolved
to further ‘the protection and advancement of our political rights and
interests, but without prejudice to the traditional loyalty of Musalmans
to the Government, and goodwill to our Hindu neighbours’. The
Muslim League soon became an important mouthpiece of the Muslim
community, albeit that it never appealed to British India’s conservative
ulama, who regarded it as a secular organisation, unlikely to promote
the cause of Islam.
The first two decades of the Indian national movement were marked
by a substantial degree of collaboration between the Muslim League
and the Indian National Congress. The two organisations represented
different constituencies, with the Indian National Congress managing
to transform itself into mass movement representing not only intellec-
tuals but also the largely Hindu peasantry. The Muslim League attracted
in the main Muslim professionals, especially those who lived in Hindu
majority provinces. The early affinities of the two organisations is best
exemplified in the person of Muhammad Ali Jinnah, the founder of
Pakistan. Jinnah had started his political career as a member of the
Indian National Congress, which he joined in 1886, becoming a
384 MARTIN LAU
member of the Muslim League only in 1913. Until 1920 he was simulta-
neously a member of Congress, and, from 1916 onwards, the leader of
the Muslim League. Both organisations stood united in their goal of
‘home rule’ and despite representing different communities, they en-
tered into express alliances to further the cause of self-government. In
1916, the Muslim League and the Indian National Congress entered
into the ‘Congress-League Joint Scheme of Reforms’, better known as
the Lucknow Pact and issued a joint statement calling on the British to
respect the right to self-determination of the Indian population.
Congress and Muslim League agreed to share power in the executive
and legislative assemblies according to a formula which gave Hindus
two-third and Muslims one-third representation in these bodies. On re-
ligious measures, the Lucknow Pact stipulated that they could only be
undertaken if they had the support of at least three-fourth of the mem-
bers of the concerned community. In response, the British conceded
some reforms, for instance extending employment opportunities in its
civil service and allowing for limited forms of self-government at the lo-
cal and provincial level. But these initiatives did little to mitigate popu-
lar grievances. The basis of the discontent – the colonial domination –
remained unchanged.
Political violence in the form of terrorism in the 1910s and 1920s
was met by ever harsher measures adopted by the colonial authorities
to restore and maintain law and order. The most infamous of these
measures was the draconian Rowlatt Act in 1919 which dispensed with
many of the procedural safeguards of the criminal law in the case of ter-
ror related offences. Muhammad Ali Jinnah resigned from the Imperial
Legislative Assembly when the Rowlatt Act was passed by the govern-
ment majority in the face of the united opposition of its Indian mem-
bers, who had voted against it.7 The First World War, in which the
British fought against Turkish Muslims, produced the last occasion for
Muslim-Hindu unity. Under Gandhi’s leadership the Indian National
Congress supported the Khilafat (Caliphate) Movement (1919-1925),
which campaigned for the protection of the Ottoman empire. The
Khilafat movement, concerned with an Islamic cause, also marked the
first active participation of the traditional ulama in the independence
movement, which, for the first time, used Islam as a symbol of political
mass communication (Esposito 1998: 93). The Muslim-Hindu entente
gave rise to unprecedented manifestations of communal harmony and
unity, perhaps best illustrated by an event which occurred on 4 April
1919, when a Hindu, Swami Shraddhanand, was asked by a delegation
of Muslims to address about 30,000 Muslim worshippers, who had as-
sembled in the grounds of Delhi’s main mosque, the Jama Masjid. He
accepted the invitation, recited from the Vedas and received thunderous
applause (Singh 2009: 110). The defeat of the Ottoman empire in 1924
SHARIA AND NATIONAL LAW IN PAKISTAN 385
Independence Act of 1947. This act not only granted independence, but
also determined the shape of the new nation’s legal system immediately
following independence, providing in section 18(3) for the continued va-
lidity of all colonial laws. For a British parliament to make provisions
for the content of a legal system of an independent state would seem to
run counter to the very notion of sovereignty, were it not for section 6
of the same act, which provided in clear terms that ‘The legislature of
each of the new Dominions shall have full power to make laws for that
Dominion, including laws having extra-territorial operation’.
Having been granted full powers to pass any law, Pakistan – at least
as a matter of law – was a fully independent and sovereign state at the
stroke of midnight of 15 August 1947. In actual practice, however, it was
section 18(3), rather than section 6, of the Indian Independence Act that
would occupy the more prominent role in the development of
Pakistan’s legal system. For almost ten years, until the adoption of the
Constitution of 1956, the country was governed by the provisions of the
1935 Government of India Act, as modified by the Indian Independence
Act, and any law passed by the Constituent Assembly,11 which also acted
as the country’s legislature during this long period of transition. The
odd result was that Pakistan, having come into existence after a long
and hard struggle to establish a homeland for India’s Muslims, contin-
ued to be governed by a legal system that had been adopted with hardly
any modifications from its colonial past. There was no tabula rasa, with
the slate being wiped clean of the vestiges of colonialism at the earliest
opportunity following independence, to be replaced by Islamic law, or
an Islamic form of government, in whatever shape.
Was the decision to continue to be governed by colonial laws made
by default, or had this result been planned by the founders of Pakistan?
This question may seem academic, given that Pakistan has been inde-
pendent for over sixty years, were it not for the fact that there is still no
political consensus on the role of Islam in the legal system. The lack of
consensus becomes visible in the frictions and controversies that ac-
company any measure designed to introduce even minor changes to
the Islamic criminal laws promulgated in 1979, or in the debates over
the introduction of an Islamic banking and finance system. On one side
of the spectrum are those who argue that Pakistan had been founded as
an ‘ideological state’, to be governed by Islamic law. From this perspec-
tive, any attempt to change this legacy would amount to a denial of the
legitimacy of the state itself, a betrayal of those Muslims who had been
willing to sacrifice their lives for the creation of an Islamic state.
Conversely, there are those who argue that although Pakistan was
founded as a homeland for the Muslims of British India, it was con-
ceived as a secular rather than a religious state (Metcalf 2004: 21).
Writing in 1955, some eight years after Pakistan gained independence,
SHARIA AND NATIONAL LAW IN PAKISTAN 389
Pakistani press, and even the Jamaat-i Islami, the main Islamic party,
approved of it as being in accordance with Islam. On 24 October 1954,
just days before the Constituent Assembly was to reconvene, Governor
General Ghulam Muhammad announced its dissolution, stating that
‘the Constituent Assembly as at present constituted had lost the confi-
dence of the people and could no longer function’ (Binder 1961: 361).
A second Constituent Assembly, whose members were elected from
the existing provincial legislative assemblies, approved a fourth draft
constitution on 8 January 1956. This constitution was promulgated on
23 March 1956. The 1956 Constitution adopted some of the Islamic fea-
tures of the first draft constitution. The Objectives Resolution became
the preamble, and the Islamic provisions contained in the Directive
Principles of State Policy remained largely unchanged. The same ap-
plied to the qualifications of the head of state, who had to be a Muslim,
and to the repugnancy clause. The latter, however, had become wider,
providing that no law should be enacted that was contrary to Islam, but
also that existing legislation should be brought into conformity with the
injunctions of Islam. This seemingly stringent provision was, however,
rendered legally ineffective because it could not be enforced by a court.
Instead, it was to be implemented by a board of experts who would re-
port their recommendations to the National Assembly within five years.
There was no obligation on the National Assembly to adopt these re-
commendations. This rather tame Islamisation measure, rather oddly,
was approved by the religious parties, including the Jamaat-i Islami,
which had by then become wary of the Supreme Court being given jur-
isdiction to carry out this exercise (Binder 1961: 372). Chief Justice
Muhammad Munir had shown his secular credentials in his Report on
the Punjab Disturbances, issued in 1954, which had roundly con-
demned Islamic extremism.19
Under section 7 of the MFLO a divorce is only valid if the husband noti-
fies both his wife and the Union Council, a local government body, of
the divorce and if at the expiration of 90 days after receipt of the di-
vorce the couple has not been reconciled. The Union Council is asked
to constitute an arbitration council to assist with the efforts to prevent
the dissolution of the marriage. Non-compliance with these require-
ments renders a divorce invalid. In respect of polygamous marriages,
the MFLO requires a husband who wants to marry a second wife to ob-
tain the permission of his first wife as well as that of the Union
Council. Failure to do so does not render the polygamous marriage in-
valid but exposes the offender to penal sanctions and allows his first
wife to obtain a divorce. In respect of inheritance law, section 4 of the
MFLO allows an orphaned grandchild to inherit from his or her grand-
father. All three reform measures were opposed by Islamists but given
that the MFLO was promulgated in the form of an ordinance during
the period of martial law, their protests were futile.
The Muslim Personal Law (Shariat) Act 1962 was the only other law
passed during the Ayub Khan era which concerned Islamic law. As dis-
cussed above, this Act extended the application of the 1937 Act to agri-
cultural land. Legislation reforming the management of Islamic trust
properties in the form of the West Pakistan Auqaf Properties Ordinance
1959 was meant to weaken the influence of traditional elites and the
ulama (Braibanti 1965: 87).
The period occupied by the 1962 Constitution also witnessed the
emergence of an increasingly assertive judiciary, which insisted on its
right to review the constitutional validity of all laws. However, this em-
phasis on the power of judicial review was not as yet linked with any
programme of Islamisation but concerned the rights of the judiciary to
enforce fundamental rights.26
dormant and sitting in ‘cold storage’ ever since 1954 and for the preced-
ing twenty years there had been no agitation for the exclusion of
Ahmadis from the pale of Islam (Kaushik 1996: 37). However, the re-
turn of democracy in the early 1970s gave fresh impetus to Islamic par-
ties, who were by now receiving buoyancy from the emergence of the
international Islamic ‘awakening’. The agitation to declare Ahmadis
non-Muslims which gripped Pakistan in the first half of 1974 had been
preceded by the Islamic Summit, held in Lahore in February 1974, in
the course of which King Faisal promised Bhutto economic aid in re-
turn for resolving the Ahmadiyya issue. Leaders of the Jaamat-i-Islami
and the Majlis-i-Ahrar had called on Saudi Arabia to put pressure on
the Bhutto government to address the Ahmadi issue (Kaushik 1996:
43). A new round of disturbances erupted in 1974, leading to the forma-
tion of the ‘All Parties Khatm-i-Nubuwwat Action Committee’, which re-
presented not only Islamic parties but also other opposition parties, and
a country-wide strike on 14 June 1974. Bhutto initially rejected the de-
mands of the Action Committee but on 30 June 1974 agreed to form a
Special Committee of parliament to discuss the issue and allowed PPP
members a free vote on the issue. On 7 September 1974 the bill to
amend the Constitution 1973 was unanimously passed by the National
Assembly, with Bhutto declaring that ‘the first principle of the PPP was
“Islam is our Faith”’ (Pirzada 2000: 124). The internationalisation of
the Islamic movement during the Bhutto era continued with the hold-
ing of the International Seerat Conference in March 1976, sponsored
by the Pakistani government. In his opening address, Bhutto stressed
the importance of the concept of the finality of Prophethood (Kaushik
1996: 53). The banning of the drinking of alcohol and the declaration of
Friday as a holiday instead of Sunday followed in 1977.
Despite his promises to improve the conditions of Pakistan’s poor,
Bhutto had disappointed them. There were no meaningful land reforms
and Bhutto was unable to reduce the power of the military, the bureau-
cracy and the landed oligarchy, which had dominated Pakistani politics
ever since independence. His appeals to religion were therefore part of
a ‘balancing act between various interest groups’ which left the state pa-
ralysed and enabled religious parties, which had done badly in the 1970
elections, to gain greater visibility and importance (Nasr 1994: 76). In
preparation for the 1977 elections opposition parties formed the
Pakistan National Alliance, which included also Islamic parties such as
the Jamaat-i-Islami, and which campaigned against Bhutto using ap-
peals to Islam and blaming the loss of East Pakistan on Bhutto’s secu-
larism and his personal moral turpitude.
Bhutto’s PPP won the elections but the victory was short-lived.
Allegations of vote-rigging ended in popular unrest and riots.
Negotiations between Bhutto and the Pakistan National Alliance,
398 MARTIN LAU
occasions when they did, judges engaged in the reform of family law,
for instance by extending the right of Muslim women to seek a judicial
divorce of their marriage,34 or referred to Islam in order to assert de-
mocracy and constitutionalism35 or applied Islamic law to areas of law
not covered by statutory laws.36 Neither the use of Islam in support of
state building in the 1950s nor Bhutto’s Islamic populism in the 1970s
had affected the basic structure of the legal system or the composition
of its higher judiciary.
The year 1977, however, also constitutes a watershed for Pakistan’s
judiciary. Implementing his totalitarian enterprise of Islamisation Zia
endeavoured to bring the judiciary in line with his policies. Judges re-
luctant to endorse his rule were removed from the benches of the four
high courts and the Supreme Court in 1977 and in 1981 and their
power of judicial review curtailed. The weakening of the power of the
higher judiciary was compounded by the creation of the Federal Shariat
Court in 1980.37 The new court was given the jurisdiction to review the
validity of laws, either on its own motion or by being petitioned to do
so by a member of the general public, on the basis of Islam. Excluded
from its jurisdiction were the constitution, Muslim personal law and
any law relating to the procedure of any court or tribunal.38
interest un-Islamic.42 The basis for these decisions was article 2A of the
Constitution 1973. Introduced as part of the Eighth Amendment in
1985, article 2A incorporated the provisions of the Objectives
Resolution into the main body of the constitution. According to Justice
Tanzil-ur-Rahman:
this field [ie protection of human rights] and for evolving steps
in an indigenous manner for guiding and motivating the citi-
zens and the State for asserting, promoting and enforcing the le-
gal rights of citizens guaranteed by Islam, the Constitution and
the Law.46
On the whole the infusion of Islam into the human rights’ jurispru-
dence was beneficial, but there was one important exception. In a case
concerning the constitutional validity of the criminal law which made it
an offence for members of Ahmadi to ‘pose’ as Muslims, the Supreme
Court declared that the constitutionally guaranteed right to freedom of
religion could be restricted in order to protect Islam.47
who had assumed this position on 30 June 2005. Other cases followed,
with the Supreme Court and some of the high courts taking up cases of
alleged human rights violation suo moto, i.e. on their own motion.
The ebbing away of judicial support for his regime posed a problem
for Musharraf whose tenure as President was coming to an end in
2007. He needed the Supreme Court’s support if he was to be allowed
to seek re-election whilst retaining the position of Chief of Army Staff.
Musharraf decided to act against the Chief Justice on 9 March 2007,
when he ordered him to resign or face proceedings for misconduct.
When the Chief Justice refused to resign, the government commenced
proceedings against Chaudhry before the Supreme Judicial Council.
Musharraf had, however, underestimated the public reaction against the
suspension of the Chief Justice. Nationwide protests and a sustained
media campaign for his reinstatement commenced. Meanwhile, the
Supreme Court stayed the proceedings of the Supreme Judicial Council
on 7 May 2007. Two months later, on 20 July 2007, the Supreme Court
issued an order setting aside the reference against Chaudhry and restor-
ing him to the position of Chief Justice.54
Musharraf’s position had been weakened by the reinstatement of the
Chief Justice and during the summer of 2007 Pakistan saw the first
stirrings of political change. By the end of 2007 both Musharraf’s term
as President would come to an end, and national and provincial assem-
bly elections were due to be held. There were indications that the two
politicians who had dominated Pakistani politics in the 1990s, former
Prime Ministers Benazir Bhutto and Nawaz Sharif, were preparing
themselves to return to Pakistan in order to participate in the parlia-
mentary elections scheduled for January 2008. In August 2007,
Musharraf began secret consultations with Benazir Bhutto on a possible
power-sharing deal. In the meantime, Nawaz Sharif began to prepare
the ground for his return to Pakistan by challenging the legality of his
exile.55 The Supreme Court allowed his petition, holding that ‘no con-
straint can be placed on a Pakistani citizen to return to his country un-
der Article 15 of the Constitution’.56
Towards the end of 2007, Musharraf’s position seemed to improve.
On 28 September 2007, the Supreme Court dismissed a petition that
had challenged the legality of Musharraf running for re-election as
President whilst retaining his post as head of the armed forces. The
path was now clear for him to seek re-election. On 6 October 2007, he
won the vote of the country’s legislators with an overwhelming majority
and commenced his second term as President.
However, the victory was flawed by the fact that the two main opposi-
tion parties had boycotted his re-election. Furthermore, on 17 October
2007 the Supreme Court began hearings on the constitutionality of
Musharraf’s re-election. The political uncertainty was compounded by
406 MARTIN LAU
the return of Benazir Bhutto from exile on 19 October 2007. Her return
had been made possible by the promulgation of the National
Reconciliation Ordinance 2007 on 5 October 2007, which provided her,
and other politicians, with immunity from prosecution for corruption-
related offences between 1986 and 1999 (Lau 2009).
On 3 November 2007 President Musharraf, faced with the real possi-
bility that the Supreme Court might block his attempt to assume office
as re-elected President, staged a second coup d’état, this time directed
not against a democratically-elected government but against the coun-
try’s higher judiciary.57 With three short orders he imposed a state of
emergency, suspended the constitution, and removed a large number of
judges from the benches of the four high courts and the Supreme
Court. On the same day, Musharraf issued the Provisional Constitution
Order No. 1/ 2007, which resurrected the Constitution 1973 in a modi-
fied form. The Oath of Office (Judges) Order 2007 dismissed the entire
higher judiciary but allowed those judges who, after having been invited
to do so, agreed to take the new oath contained in a schedule of the
Order to resume their functions. The new oath enjoined a judge to per-
form his or her functions in accordance with the Proclamation of
Emergency and the Provisional Constitutional Order 2007. Of the
judges of the Supreme Court, only five took the new oath. Chief Justice
Chaudhry was not among them. An attempt to declare the
Proclamation of Emergency unconstitutional in the form of a short or-
der passed towards the end of the day on 3 November by a seven-mem-
ber bench of the Supreme Court ended with the storming of the
Supreme Court by armed forces and Chaudhry being placed under
house arrest. Out of 95 judges of superior courts, only 32 took the new
oath.58 Musharraf’s actions were challenged before the Supreme Court,
but predictably, given that its members had taken the new oath, none of
the claims was successful.
On 18 November 2007, President Musharraf resigned as Chief of
Army Staff. The emergency was lifted on 15 December 200759 and with
both Benazir Bhutto and Nawaz Sharif having returned to the country
the election campaign for the parliamentary elections, scheduled for 8
January 2008, began. The impression of a return to normality was bru-
tally shattered on 27 December 2007, when Benazir Bhutto was killed
in a suicide bomb attack.
Postponed to 18 February 2008, the elections resulted in a clear vic-
tory of the two opposition parties, the PPP and the PML(N), with the
PPP now being headed by Asif Zardari, the widower of Benazir Bhutto.
The two parties entered into a power-sharing agreement and formed a
coalition government. An agreed goal of the coalition was the restora-
tion of the judiciary to its state before the proclamation of the
November 2007 emergency. This agreement was, however, not adhered
SHARIA AND NATIONAL LAW IN PAKISTAN 407
to, and on 12 May 2008, the PML(N) left the coalition government.
Three months later, on 18 August 2008, Musharraf, faced with im-
peachment proceedings, resigned as President. Presidential elections,
held on 6 September 2008, resulted in a comfortable victory of Asif
Zardari of the PPP.
The beginning of 2009 saw more political drama. Pakistan’s legal
profession had launched a national Lawyer’s Movement, demanding the
reinstatement of Chief Justice Chaudhry. Demonstrations at the end of
February 2009 forced the PPP government to issue an executive order
allowing Chief Justice Chaudhry to resume his office on 23 March
2009.
The gradual normalisation of public life is, however, far from com-
plete. Attempts to broker a peace deal with the Taliban in the Swat val-
ley broke down at the end of April 2009, prompting the government to
attempt to dislodge them from Swat with military force.60 Operations
began in the beginning of May 2009, with an estimated 15,000
Pakistani troops deployed in the Swat valley. Military operations in Swat
have been followed by an on-going military campaign against the
Taliban to regain control of the tribal areas bordering Afghanistan.
In sharp contrast to the rise of the Taliban in remote areas of the
country, in the first decade of 2000 Pakistan’s elites have increasingly
turned against the wave of Islamisation measures of both the 1980s
and 1990s. An attempt by the MMA to introduce an Islamic ombuds-
man system in the North West Frontier Province was stopped in its
tracks by the Supreme Court, who declared the bill to be unconstitu-
tional.61 The infamous Zina Ordinance 1979 was reformed in 2006
when the Protection of Women’s Rights Act came into force. At the be-
ginning of 2010 neither the government nor the main opposition party
has expressed any desire to initiate measures to resume the
Islamisation of the legal system. Instead, private media channels and
national newspapers have began to engage with the topic of secularism,
inspired by the decision of the Bangladeshi government to remove re-
ferences to Islam from the Constitution of Bangladesh at the end of
February 2010.62
1973 is evidence of the partial success, and survival, of Jinnah’s two na-
tion-theory. The success must be described as partial since the
Constitution 1973 marks the beginning of a re-constituted, smaller
Pakistan, following the creation of Bangladesh in 1971. Nevertheless, it
reflects the state ideology of Pakistan, denoting it as an Islamic republic
and naming Islam as the state religion. At the root of the Constitution
1973 is, in the official terminology, Islam as the state ideology, which is
founded on the historic wish of the Muslims of British India to form
their own nation.
While having been created in the name of Islam, Pakistan has found
it difficult to define the precise of role of Islam in the life of the nation.
Was Pakistan a state created to enable Muslims to live in accordance
with Islamic law, or was it to be a state which enabled Muslims not to
live in a Hindu theocracy? In the case of the former, Pakistan’s legal
system would have to become an Islamic one. In case of the latter, no
particular prescriptions or conditions for the role of Islam in the newly-
founded state existed. Since the statements of Jinnah, the ‘sole spokes-
man’ of India’s Muslims, on this issue were ambiguous, it is the coun-
try’s own historical experience that has determined which role Islam
was to play in the project of nation building.
Like any other state, Pakistan calls in its constitution for obedience to
its laws. Throughout its history Pakistan has been facing challenges to
its legitimacy from Islamic groups who have claimed that the principle
duty of a Muslim is not to the state, or a constitution, but his religion.
The difficulties and problems inherent in the attempts to demarcate
and define of the role of Islam in Pakistan have led to a balancing act,
with the state and its elites trying to control the Islamic discourse and
to use it to their own advantage.
Controlling Islam and harnessing the forces of Islam for their own
purpose has been problematic. In respect of law, the first of these pro-
blems concerns the normative foundation of the legal system. Should
this foundation be based on the principles of Islam even if the constitu-
tion itself limits the role of Islam? Or is the fundamental norm located
in the constitution itself, which provides for the basic powers of the
state and primary rights of the citizens? The Pakistani state and its citi-
zens have not been able to build a sustainable consensus about a for-
mula which reconciles the secular and the religious elements within its
constitutional order. Throughout the nation’s history, appeals to Islam
have been used to foster state formation and national unity. At the same
time, the forces of Islamic radicalism, be it in the shape of Islamic par-
ties or of Islamic insurgents like the Taliban, have been able to take ad-
vantage of the state’s reliance on Islam: if Pakistan was founded in the
name of Islam, then how could Pakistan’s largely secular legal order be
justified?
SHARIA AND NATIONAL LAW IN PAKISTAN 409
cases, references to Islam and Islamic principles of justice fulfil the role
that was previously played by ‘principles of natural justice’. References
to Islam have even been used to create new fundamental rights, such
as the right of justice and an absolute right to be heard. The jurispru-
dence of Pakistan’s higher judiciary demonstrates that a harmonic inter-
play between Islamic principles and human rights is possible, and that
references to Islam do not as of necessity result in a violation of basic
freedoms.
2002: 205) and Hakim Khan vs. Government of Pakistan (Lau 2003: 197-
202) the Supreme Court ruled that Article 2A may only be used in or-
der to interpret legislation and the Constitution but that the
Islamisation of the legal system itself was the duty of the legislature,
and not that of the courts. As a result of these decisions, a judicial re-
view of existing laws on the basis of Islam can only be undertaken by
the FSC. With these precedents, the period of judicial experimentation
with regards to the Islamisation of laws on the basis of Article 2A came
to an unambiguous end (Lau 2003: 202).
the bill itself having been declared unconstitutional before the provin-
cial governor could give his assent.65
Despite the overall slowing of the pace of Islamisation, there remain
in Pakistan significant areas that are governed by a mixture of custom-
ary and Islamic law, occasionally supplemented by Pakistani statutes ex-
tended to these areas. Entitled the Federally Administered Tribal Areas
(FATA), a belt of territories straddling the land along the Afghan and
Pakistani border, these areas have never been fully included in the law
of the land but instead have been governed directly by Islamabad under
special laws and constitutional provisions, such as the Frontier Crimes
Regulation 1901. The FATAs are directly ruled by a representative of the
government, the so-called ‘political agent’, who, in the manner of a qua-
si-colonial ‘indirect rule regime’, leaves matters of local administration
and conflict resolution to traditional councils. Important aspects of na-
tional and provincial legislation thus do not apply here.
A surge of Taliban activities in the tribal areas of Pakistan in 2008
and the beginning of 2009, with several areas, such as the Swat valley
near Islamabad, falling effectively under the control of the Taliban, has
left the government of Pakistan in a difficult position. Should the
armed forces fight the insurgents or should they be appeased, primarily
by giving in to the Taliban’s main demand, namely the introduction of
Islamic law and courts? In April 2009, the government chose the for-
mer, issuing the Sharia Nizam-e-Adl Regulation 2009 (SNA)66 as part
of a peace deal with the Taliban. In return, the Taliban promised to stop
all fighting, though they were not asked to disarm or disband.
At least on paper, the SNA aims to address the Taliban’s two main
criticisms of Swat’s legal system, namely the absence of Islamic law
and institutions and the long delays experienced by litigants and com-
plainants in the disposal of cases. With respect to the former, the SNA
provides for two measures. Firstly, it re-establishes the existing court
structures by providing for three tiers of courts, with Qazi courts at the
trial level, followed by an appeal court called a Zillah court, and an apex
court by the name of Dar-ul-Qaza. Secondly, the SNA provides that the
judges of these courts have to be judicial officers of the NWFP, but as
an additional qualification they also need to have completed a sharia
course from a recognised institution, defined as ‘the Shariah Academy
established under the International Islamic University Ordinance 1985
or any other institution imparting training in Uloom-e-Sharia and re-
cognised as such by the government’ (Section 2(e) of the SNA).
The government is also empowered to appoint executive magistrates
who enjoy exclusive jurisdiction over the trial of criminal offences con-
tained in the Pakistan Penal Code (1860) and carrying a punishment of
up to three years. However, in practice their jurisdiction goes well be-
yond the offences contained in the Pakistan Penal Code because they
SHARIA AND NATIONAL LAW IN PAKISTAN 415
can also try an individual for any offence under the established princi-
ples of sharia. What these offences are remains unspecified in the SNA
and seems to rest on the individual interpretation of the executive ma-
gistrate. Is the flying of kites or the shaving of beards against the estab-
lished principles of the sharia? In a similar vein, the SNA introduces
Islamic law as new substantive law for the area, providing in Section 19
(2) that:
The SNA also lists a number of laws which continue to apply to the
Swat region, but even these laws can be ignored by a judge if in his opi-
nion they are not in accordance with the ‘Sharia’h’. The SNA also aims
to tackle delays by imposing strict time limits on the hearing and dispo-
sition of cases as well as encouraging out-of-court settlements. With the
Pakistani army having stepped up military operations against the
Taliban in Swat, on the ground that the peace deal had been breached
by them, there must be doubts about the future of the SNA, which has
also been criticised by the media and human rights organisations as
well as the international community. In addition, it appears that the
Taliban themselves have circumvented the system of official courts and
is at present enforcing their own interpretation of Islamic law through
commanders on the ground.
without the permission of the Union Council, the first wife can seek a
divorce and the husband is liable to be punished with a fine or prison
sentence (MFLO, sections 5(a), 5(b)).
The MFLO also restricts the right of a Muslim husband to repudiate
his wife. Section 7(1) MFLO recognises the traditional unilateral repu-
diation (talaq) by the husband, but subjects a man using this kind of di-
vorce to a compulsory procedure which, if not followed strictly, will in-
validate his talaq. The repudiation only becomes legally valid ninety
days after the mandatory notification thereof to the Union Council, or
similar body of the local government, and to his wife. Failure to abide
by this obligation is punishable by a prison sentence of up to one year
or a fine of 5,000 rupees (approximately 44 Euros). After notification of
the divorce, the Union Council forms a mediation commission that is
tasked with attempting to bring about reconciliation between the hus-
band and his wife. The divorce only becomes valid after the expiry of
the ninety days, if no reconciliation of husband and wife is possible
within this period. In the absence of notification of the divorce to the
Union Council or the wife, the divorce is regarded as invalid.
Section 8 of the MFLO confirms that the husband can, at the time of
the marriage, delegate the right of divorce by repudiation to his wife.67
In addition to section 8 of the MFLO, there is also recent case law
which has extended the right of Muslim women to seek a judicial disso-
lution of their marriage. Women are now able to procure a divorce so-
lely on the basis of their own testimony to the effect that their marriage
has broken down and that they can no longer live with their husbands
‘within the limits of Allah’.
The criminalisation of adultery and fornication as a result of the Zina
Ordinance 1979, however, had an unintended effect on the umbrella of
procedures initially designed to offer some protection of women’s
rights. After the passing of the law, abandoned wives who had since re-
married were unexpectedly accused of adultery by their former hus-
bands, the latter claiming that because they had not followed the proce-
dures contained in Section 7 of the MFLO, they had never validly been
divorced, and hence were guilty of adultery. In order to protect the wo-
men involved, judges dealing with these cases often decided that the di-
vorce had been valid, despite non-compliance with the MFLO, thereby
weakening the obligatory character of the mandatory notification.
Consequently, some have claimed that men’s right to repudiation is
once again governed by the classical sharia rather than the MFLO
(Menski 1997: 30-31), but an analysis of recent legal rulings shows that
Section 7 is being upheld in cases concerning purely family, not crim-
inal law, matters. The Protection of Women Act 2006 has finally put
the matter to rest by providing that it is sufficient for a woman to be-
lieve herself to be validly married to avoid a charge of adultery. Thus,
SHARIA AND NATIONAL LAW IN PAKISTAN 417
Inheritance law
Save for one reform brought about by the MFLO, which introduces into
Pakistani law a rule of Maliki law,68 inheritance law remains governed
by classical sharia regulations on this subject, although these norms
have never actually been codified into legislation or legal codes. Whilst
being discriminatory towards women, who as a general rule inherit only
half of what is due to a man, the Islamic law of inheritance was never-
theless a significant improvement on pre-Islamic tribal customs, under
which women inherited little or nothing at all. To this day, many wo-
men in Pakistan are deprived of their inheritance rights under Islamic
law because families prefer to follow customary laws, which often ex-
clude women from inheriting. In many regions of Pakistan, women are
still completely excluded from the inheritance.69
In 2003, the Justice and Law Commission of Pakistan argued for a
better monitoring of the implementation of Islamic inheritance law. In
its report, the commission observed that women and children were of-
ten robbed of the inheritance to which they were entitled under
Quranic law by a multitude of tricks and false promises. Islamic inheri-
tance law, the commission claimed, was a command coming directly
from God and a legal obligation that had to be abided by in letter and
in spirit. It, therefore, asked its secretary to devise an effective plan of
action aimed at achieving compliance with inheritance law, especially
regarding the rights of women and children.70 To date, no such action
plan has been launched.
The legal codes introduced by the British form the basis of Pakistani
criminal law. The codes in question are the Pakistan Penal Code 1860,
the Code of Criminal Procedure 1898, and the Evidence Act 1872.
These laws were substantially amended as a result of Islamisation mea-
sures. This applies to the area of blasphemy, where amendments to the
Pakistan Penal Code took place in 1980, 1982, and 1986, the
Ahmadiyya-specific amendments in the Pakistan Penal Code (1984),
and the incorporation of Islamic law on murder and assault in 1997.
With the exception of the Zina Ordinance 1979, which was substantially
amended by the Protection of Women Act 2006, the Hudood
Ordinances of 1979 remain in force.
418 MARTIN LAU
been extrajudicially killed and falsely implicated and are now behind
bars.”76
Enforcement of Sharia Act 1991 provides that the state must establish
an Islamic economy and calls for the establishment of a supervisory
commission to oversee the ‘total elimination of riba’. Islamic taxation or
zakat is enforced through the Zakat and Ushr Ordinance 1980.
Despite these attempts, the present legal situation is not very differ-
ent from the situation at the beginning of the Islamisation process un-
der Zia in 1977. During the 1980s, a number of judges declared the
charging or payment of interest to be ‘un-Islamic’, and hence unlawful.
In 2000, however, the Shariat Appellate Bench of the Supreme Court
found that the previous decisions had been procedurally flawed and
sent the matter back to the Federal Shariat Court for a complete retrial.
To this day, the matter remains unresolved, with the case pending be-
fore the FSC and no indication as to when it is going to be heard. In
the meantime, there have been several commissions which have investi-
gated the viability of a financial and economic system based on Islam.
The principle of zakat forms an Islamic contribution to the concept
of social justice and redistribution. The Zakat and Ushr Ordinance has
introduced to Pakistan some features of an Islamic welfare state, in that
the rich are asked to pay a tax on their wealth, which in turn is distribu-
ted to the poor.77 Under the Zakat and Ushr Ordinance, a 2.5 per cent
tax is imposed on the estate of every Muslim, which is then used to pro-
vide maintenance for the poor and needy. Local zakat commissions de-
cide who is entitled to receive such public support. These commissions
are also responsible for collecting the money, under the supervision of
the Bureau of Zakat and Ushr of the Ministry of Religious Affairs
(Shamim 2004). Following protests, Zia exempted Shias from the pay-
ment of zakat. Ushr, the religious tax on agricultural proceeds, is also
covered by the 1980 Ordinance.
Compared with other Muslim countries, Pakistan has been slow in ac-
ceding to international human rights treaties. In the 1990s, under the
two governments of Benazir Bhutto, Pakistan acceded to the
Convention on the Rights of the Child CRC) in 1990, and to the
Convention on the Elimination of All Forms of Discrimination against
Women (CEDAW) in 1996. In respect of the latter, Pakistan stated that
its ratification ‘[...] is subject to the provisions of the Constitution of the
Islamic Republic of Pakistan’. However, in recent years Pakistan has
shown more commitment to international human rights treaties. In
April 2008 Pakistan signed the International Covenant on Civil and
Political Rights and the U.N. Convention against Torture and Other
Cruel, Inhuman or Degrading Treatment or Punishment and ratified
the International Covenant on Economic, Social and Cultural Rights.
422 MARTIN LAU
9.10 Conclusion
Pakistan, created as a result of the partition of British India into two in-
dependent states had a difficult start as a modern state. While the coun-
try consists mostly of Sunni Muslims, it is strongly divided along eth-
nic, socio-economic, and political lines. Issues of security, the army, and
the police occupy a central place in Pakistani state policy due to decades
of ongoing conflict, in Kashmir, in Afghanistan and its Pakistani bor-
derlands, as well as the permanent state of tension with India. Poverty
is large-scale and widespread. Women often face particularly difficult
circumstances in this patriarchal and traditional society, as do religious
minorities.
Pakistan has inherited a colonial legal system marked by the legal va-
lues, procedures, and laws of Great Britain. This means that private
property law, civil and administrative law, criminal law, criminal and ci-
vil procedure, as well as most other areas of law continue to have a dis-
tinctly British character. Family and inheritance law are no exception:
although many sharia rules apply to these legal areas, many aspects of
these particular regulations have been codified using British legal
terminology.
Following Pakistan’s independence, the question whether or not shar-
ia should play a larger role quickly gained prominence. The Pakistani
national identity as ‘the state for Muslims’ has been an enduringly cen-
tral issue for politicians and jurists. The tension between modernists
and conservatives in how this identity should be formally and practically
implemented has had a significant impact on political and legal devel-
opments. In the constitutions of 1956, 1962, and 1973, enacted under
Prime Minister Zulfikar Ali Bhutto, Islam was allotted a central, but lar-
gely symbolic, role.
This changed in 1977, however, when Zia ul-Haq embarked on a pol-
icy of Islamisation, which included not just the promulgation of Islamic
criminal laws, but also profound changes to the Constitution 1973, in-
cluding the creation of the Federal Shariat Court in 1980. In order to
Islamise the economy, in 1983 the collection and payment of interest
was prohibited. And in 1985, a constitutional amendment was intro-
duced granting Islam an even more central and pivotal role in the con-
stitution. Islamisation could gain steam, in part due to the rise of politi-
cal Islam in other countries.
Zia ul-Haq eagerly presented himself as the saviour of Islam, opted
for a strict, conservative interpretation of Islam, and indeed made this
interpretation the backbone of his political leadership. Many historians
retrospectively see Zia’s policy as an ill-disguised attempt at legitimising
his coup d’état and subverting the democratic forces. It must be noted
that the fundamentalist parties, on whose ideologies Zia based his
424 MARTIN LAU
judiciary’s own independence, for the rule of law, and for democracy. In
this struggle existing legislation did not offer the judges much help be-
cause laws were under the control of the government and the govern-
ment-dominated parliament. So, judges often called upon fundamental
legal principles and began using Islamic concepts such as ‘Islamic jus-
tice’ and ‘public interest’ (Lau 2003). As is the case in India, a series of
‘public interest’ cases has also arisen in Pakistan. Unlike the secular
system of India, however, this progressive development in Pakistan
owes much to liberal interpretations of the sharia.
The process of establishing a truly democratic constitutional state
and true enforcement of human rights still has a long way to go in
Pakistan. From the coup d’état in 1999 until August 2008, Pakistan was
ruled by Pervez Musharraf, an authoritarian military leader following a
pro-American course, who had a moderate image as far as the sharia is
concerned. He saw himself confronted with large socio-economic and
political problems, as well as strong opposition from both democratic
parties and fundamentalist groups. His aid in the American ‘war on ter-
ror’ was rewarded with much economic and military help for Pakistan.
Nonetheless, this led – in addition to his persistent authoritarian leader-
ship – to much criticism and discontent among the Pakistani popula-
tion. This was reflected in the 2002 elections by the growth of protest
votes cast for the conservative religious MMA alliance, although this
coalition’s share of the vote fell again in the 2005 local elections.
Musharraf’s reign came to an end in August 2008, when he was forced
to resign or face impeachment proceedings to be brought by the gov-
ernment of the PPP, which ultimately emerged victorious in the 2008
national elections.
How the position and role of classical sharia will be further developed
in Pakistan’s national legal system will depend largely on the political
choices to be made by the PPP, choices pertaining to socio-economic
development, electoral results, political stability, relations with the West,
Iran and China, and last but not least, to the Pakistani judicial authori-
ties. At present, faced with the violent attacks carried out by Islamic ex-
tremists not just in the tribal areas but in the very hearts of Pakistan’s
cities, politicians seem to have lost any interest in pursuing a policy of
Islamisation.
Notes
1 This chapter is a thorough rewrite, at the request of the editor of this book, of a chap-
ter by M.G. Barends and J.M. Otto in a Dutch research publication prepared for the
Scientific Council for Government Policy (WRR) in the Netherlands, published in
Otto, Dekker & van Soest-Zuurdeeg (red.) 2006: 235-267.
426 MARTIN LAU
2 Martin Lau is a Reader in Law at the School of Oriental and African Studies,
University of London.
3 The East India Company had been granted the exclusive right to conduct business
with and in India by the British Crown in successive Charters, the first dating back
to 1600. This system came to an end in 1958 when the areas controlled by East India
Company became the crown colony of British India.
4 Sati is the Sanskrit term to describe the practice of a Hindu widow to burn herself
on the funeral pyre of her dead husband. The practice was outlawed in 1929, see the
Sati Abolition Act, 1929.
5 ‘Proclamation by the Queen in Council to the Princes, Chiefs, and People of India’ of
1 November 1858, British Library, BL/MSS Eur D620. A copy of the original text of the
Proclamation of 1858 can be accessed on the website of the British Library at http://
www.movinghere.org.uk/deliveryfiles/BL/Mss_Eur_D620/0/1.pdf (accessed February
2010).
6 The Code of Criminal Procedure 1898 and the Code of Civil Procedure 1908.
7 Khan (2001: 20) has the following to say about this: ‘This Act provided for speedy
trial of offences by a special court consisting of three High Court Judges. This Court
could meet in camera to take into consideration evidence not otherwise admissible
under the Evidence Act. No appeal was provided against the decision of the court.
Provincial governments were also given wide powers in matters of arrest, searches
and seizures, confinement of suspects, censorship, and so on.’
8 In Pakistan, the exclusion of agricultural land from the 1937 Act was only removed
in 1962, see the West Pakistan Muslim Personal Law (Shariat) Application Act 1962.
In India, the exclusion of agricultural land continues to apply in most states, thereby
excluding preventing women from inheriting agricultural land (Agarwal 2005).
9 Hindu politicians only agreed to support the passage of the 1939 Act on the condi-
tion that it did not apply to Muslim wives who had converted to Islam prior to their
marriage. In the 1930s there were concerns that Muslim mobs forced Hindu women
to convert to Islam and to marry Muslim men against their will. As a result the 1939
Act contains a provision that section 4 of the Act does not ‘apply to a woman con-
verted to Islam from some other faith who re-embraces her former faith.’ Hence, a
Hindu woman who had converted to Islam continues to be able to dissolve her
Muslim marriage simply by re-embracing Hinduism without any recourse to a court
of law being required.
10 Section 7 of the Indian Independence Act of 1947 provided that ‘As from the ap-
pointed day [August 15], His Majesty’s Government in the United Kingdom have no
responsibility as respects the government of any of the territories which, immediately
before that day, were included in British India;…’
11 The Government of India Act, 1935, as adopted by the Pakistan (Provisional
Constitution) Order, 1947.
12 The first Constituent Assembly to be convened was supposed to frame a constitution
for the whole of British India. However, the Muslim League boycotted it on the
ground that there should be two assemblies, drafting the constitutions of Pakistan
and India. India’s Constituent Assembly had adopted an Objectives Resolution on 22
January 1947 and its Constitution on 26 November 1949. By comparison, Pakistan’s
Constituent Assembly was created on the basis of a Notification of the Government
of India on 26 July 1947, less than three weeks before independence, and convened
for the first time on 10 August 1947. The Constituent Assembly adopted the
Objectives Resolution on 12 March 1949 and its first Constitution on 2 March 1956.
13 The members of Pakistan’s first Constituent Assembly had been determined through
provincial elections in 1946-47. All Muslim seats except one were held by members
of the Muslim League. The Muslim League was only open to Muslims. The twelve
SHARIA AND NATIONAL LAW IN PAKISTAN 427
million Hindus who remained in Pakistan after partition were represented by twelve
members of the Congress Party, while the Schedules Castes (low-caste Hindus) were
represented by three members of the Congress Party and one representative of the
Schedules Castes Federation. Christians and Parsees did not have any representation
in the Constituent Assembly. The number of non-Muslim citizens of Pakistan was
much larger in 1947 than it is now: in East Pakistan at least one quarter of the popu-
lation belonged to the Hindu religion. See Symonds 1950: 97-99.
14 Speech by S. C. Chattopadhaya, the leader of the Congress Party, see Choudhury
1967: 970.
15 The Government of India Act, 1935 as amended by the India Independence Act,
1947 and subsequent Pakistani amendments.
16 The Constituent Assembly had formed a Basic Principles Committee on 12 March
1949. The latter included a Board of Islamic Teachings ( Talimat-i-Islamiyah ) charged
with giving advice on Islamic matters. Its recommendations were largely ignored by
the Basic Principles Committee leading to the formation of a coalition of Islamic par-
ties which agreed 22 fundamental principles of an Islamic state (Pirzada 2000: 18-
19). The text of the principles is contained as Appendix B in Hassan 1985: 263-284.
17 Riba denotes the charging of interest in a financial transaction, such as a loan. The
precise translation and indeed meaning of the term riba is, however, considered con-
troversial. In Pakistan, the campaign to ban riba has been highly visible but largely
unsuccessful. See Hassan, P. and Azfar, A. 2001.
18 Following independence, the Muslim League’s hold over East Pakistan’s politics be-
came increasingly tenuous. In April 1954, provincial elections in East Bengal re-
moved the Muslim League almost completely from the provincial legislative assem-
bly, which was now dominated by a coalition of Bengali parties united under the slo-
gan ‘Bengal for the Bengalis’. After a spate of violence around Dacca, the provincial
government was dismissed and East Bengal was ruled directly from Karachi. See
Burks 1954: 544.
19 Report of the Court of Inquiry Constituted under Punjab Act II of 1954 to Enquire
into the Punjab Disturbances of 1953.
20 In fact, the name had already been changed by presidential order to a simple
‘Pakistan’ shortly after the coup d’état, on October 11, 1958. Ibid: 195.
21 Apart from appeasing the Islamists, the first amendment to the 1962 Constitution
also aimed to silence the legal community which had demanded that the fundamen-
tal rights were made justiciable, see Articles 30 and 98(2) of the 1962 Constitution.
See Braibanti 1965: 81. However, the Islamic parties failed in their demand for a re-
peal of the MFLO 1961, see Pirzada 2000: 26.
22 See part 10, chap. 1, 1962 Constitution.
23 Since 1980, the Islamic Research Institute has been part of the International Islamic
University, Islamabad.
24 Article 207, 1962 Constitution.
25 The most significant legal intervention came in the form of the Muslim Family Laws
Ordinance of 1961, which reformed some aspects of Islamic family law, principally to
improve the legal position of women. See Jahangir 1998.
26 See for instance Mr Fazlul Quader Chowdhury v. Mr. Mohammed Abdul Haque PLD
1963 SC 486.
27 See articles 227 to 231, Constitution 1973.
28 3rd Schedule, Constitution 1973.
29 Article 2, Constitution 1973.
30 See Article 106 (3) of the Constitution 1973. Article 106 (3) was amended in 2002
under the provisions of the Legal Framework Order 2002 and the Constitution
(Seventeenth) Amendment Act 2003, removing any direct reference to who is
428 MARTIN LAU
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10 Sharia and national law in
Indonesia
Abstract
Notes 484
Bibliography 487
436 JAN MICHIEL OTTO
Islam reached Indonesia around the thirteenth century through the in-
fluence of traders coming from India (Ricklefs 1981: 3-13). At that time,
the archipelago was made up of various kingdoms, which at times coop-
erated with one another, but at other times went through periods of
great conflict and warfare. Many centuries earlier, Indian traders had
brought Hinduism to Java, which was to affect religion, culture, and the
form of government for a long time (De Graaf 1949: 21). Hinduism in-
fluenced primarily the large states that emerged from central Java,
namely Majapahit in the fourteenth century and Mataram in the fif-
teenth and sixteenth centuries.
These princely states were relatively well-developed with distinct so-
cial, political, and legal institutions (Ball 1981: 1-2). But Islam increased
in its importance, spreading slowly but surely from settlements in the
northern coastal regions of Java to the hinterland. Consequently, the
Islamic religion, including the Islamic jurisprudence of the Shafi’ite
school, blended with the religion, politics, and legal practices in the
princely courts. A certain degree of fusion also took place between
Islamic norms and the local customs and law-ways (adat law)3 in rural
areas (Lev 1972: 5). During the sixteenth century, the sultans of
Yogyakarta and Solo converted to Islam. In their islamised principali-
ties, they began to appoint, alongside a prime minister and a military
commander, a religious scholar (panghulu), who was to be responsible
for religious affairs, including the administration of Islamic justice
(Cammack 2003: 114-115; Hisyam 2001).
SHARIA AND NATIONAL LAW IN INDONESIA 437
new Muslim associations (see below) would spread across the island of
Java.
Legislative policies, adat law and sharia in the late colonial state
Around 1900, various colonial administrators and scholars proposed
the replacement of the existing legal dualism with a system of uniform
private law codes based on the Dutch model for all inhabitants. They
were of the opinion that the religious and customary laws were a source
of legal uncertainty and that the corpus of different laws for different
population groups created confusion (Ball 1981: 43). Others, however,
believed that it would be wrong to apply the laws of the Dutch minority
to the native majority, as it had its own laws. After a long political and
academic struggle, the latter succeeded in convincing the Dutch parlia-
ment and government to stick to the pluralistic system and retain the
indigenous law of the natives, rejecting proposals for the full unification
of private laws. Around the turn of the century, adat law – Indonesia’s
version of customary law – became the key concept in the colonial ana-
lysis of indigenous laws. The first person to use the concept of ‘adat-
law’ – in 1893 – was Snouck Hurgronje, an expert of Islam, Arabic and
Indonesian languages and cultures.8 Jurists, and one legal scholar in
particular, the young law professor Cornelis van Vollenhoven who
taught in Leiden (1901-1933), further developed this concept. To him
and his many students and supporters, the recognition of adat law was
the main objective of the so-called Ethical Policy initiative (1901). He ar-
gued in favour of extended indigenous land rights of native commu-
nities and protection from land grabbing by European and Chinese en-
trepreneurs. Much of the political and legal debates and literature on
adat law deals with these issues of land tenure security.
However, in the context of Islamic legal development, the promotion
of adat law could also be regarded as a deliberate effort to undermine
Islamic law. Indeed, when Snouck Hurgronje coined the term, he hap-
pened to be involved in preparing a government strategy to address the
rebellious, fervently Islamic, province of Aceh. In his opinion, the trans-
formation of Islam and Islamic law into political factors had to be sty-
mied, not only in Aceh, but throughout the colony. However, while it is
true that in his view political Islam had to be resisted, he also argued
that Islamic law should not be prevented from playing a role in regulat-
ing the private relations of Muslims. After 1900, Snouck Hurgronje
worked in close collaboration with Van Vollenhoven who, assisted by
dozens of field researchers and PhD students, scientifically developed,
elaborated, recorded, and promoted the colony’s customary law. As said,
adat law was most important in the ‘ethical’ struggle for land tenure se-
curity, fitting in a new policy emphasis on the welfare and well-being of
SHARIA AND NATIONAL LAW IN INDONESIA 441
the indigenous population. Its key characteristic was that its norms
were actually applied by local communities; thus, adat law was living
law. As a consequence, it was reasoned that adat law would include only
those norms of ‘customary law’, of ‘princely decrees’, and of ‘religious
law’ that were actively practiced by the community.
The principle that sharia norms were considered the law in force only
in as far they applied in practice – thus belonging to the living adat law
– became known among legal scholars in Indonesia as the ‘reception
theory’.9 This theory, however, was considered by orthodox and nation-
alist Muslims as a symbol of the subjugation of Islamic law to adat law.
They accused the Dutch of engaging in divide-and-rule politics and of
misusing the fact that adat laws differed from one place to another.
Moreover, the repressive ‘pacification’ of Aceh reinforced both national-
ist and Muslim resistance. As a consequence of these sentiments, var-
ious large Islamic popular movements were founded. In 1911, the
‘Muhammadiyah’ was established. In 1912, the Islam Association
(Sarekat Islam) followed, which would later be surpassed in importance
by the NU established in 1926 (Nahdatul Ulama, lit. ‘the awakening of
the scholars’). The NU had its roots in the Islamic schools that taught
sharia (Van Dijk 1988: 37-38). In 1923, an organisation of ‘orthodox’
Islamic intellectuals called ‘Persis’ (Persatuan Islam, lit. Islamic
Unification) was created (Hooker 2003: 28-32).10 All sorts of differences
of opinion existed between these new movements and the panghulus,
but there was also a common goal: furthering the cause of Islam vis-à-
vis the colonial government (Hisyam 2001).
– national unity;
– popular sovereignty governed by wise policies arrived at through de-
liberation and representation; and
– social justice.
Before the 1974 Marriage Act was promulgated, various drafts had
been discussed, none of which were ever approved. In particular,
Islamic modernists and orthodox groups disagreed about draft provi-
sions on polygamy and divorce. The orthodox preferred to leave every-
thing to the uncodified sharia, but in 1973 modernists succeeded in
pressuring the government to propose a bill that would strengthen the
position of women in many respects and expand state supervision.
Orthodox groups rose up in sharp opposition to these proposals, and
massive, heated demonstrations were held around the parliamentary
premises. After physical and political intervention of the army, the par-
liament reached a compromise, replacing a number of the proposals by
less far-reaching reforms (Butt 1999: 122-123). Some of the new provi-
sions about divorce were, however, so ambiguously worded that after an
initial reading, one was still left unsure as to whether they entailed a
modernist or a conservative solution. In any case, the government was
now able to proudly declare that a unified marriage law covered all of
Indonesia, and that the colonial Mixed Marriage Ordinance of 1898 had
been abolished.
Generally speaking, the Religious Courts put themselves to their
tasks of reviewing applications for divorce and polygamy. While cases of
polygamy were rather exceptional, unilateral repudiation was common,
although the statistics fluctuated significantly per region (Otto & Pompe
1988). However, because the new act was still weak in defining norms
in several areas (e.g. the validity of unregistered marriages, grounds for
polygamy and divorce, and guidelines on interreligious marriages) it
did not end legal uncertainty.16
In the meantime, the government actively prosecuted groups of
Muslim radicals that remained active after the disbandment of the Darul
Islam. Ba’asyir, who would later gain notoriety as the alleged mentor of
the perpetrators of the Bali bombings in 2002, was arrested in 1970 for
his activities in the underground Komando Jihad. The prime objective of
this organisation was the creation of an Islamic state. It was notorious
for its bombing attacks on cinemas, nightclubs, and churches, in resis-
tance to the regime of Suharto.
MUI was to assess the religious quality of laws (Bowen 2003: 229-231).
The council also proclaimed unsolicited legal opinions (fatwas) that
could be very controversial at times. In 1980, for example, the MUI de-
clared itself against all marriages between Muslims and Christians,
and, in 1981, it declared the attendance of Muslims at Christian celebra-
tions to be sinful (ibid: 235). In the 1980s, the MUI was involved in the
establishment of an Islamic banking sector. Some of its members also
participated in drafting the ‘Compilation of Islamic Law’, an attempt to
have religious scholars and jurists decide on a restatement of the sharia
in force in Indonesia (see section below).
Through these measures Suharto provided a place for Islam during
the New Order. The focus lay on control; what could be seen as islami-
sation of national law often came down to nationalisation of Islamic
law. Because of the infamous Ormas legislation (1985), Islamic organisa-
tions, like others, were legally obliged to recognise the Pancasila state
ideology as their highest norm and sole foundation. Any source of ser-
ious opposition against Suharto’s rule, Islamic or otherwise, was
harshly suppressed.
For the content of the applicable law, the Religious Courts had to rely
on the aforementioned Compilation of Islamic Law, which had already
been completed in 1988, at a time when the debates about the
Religious Courts’ bill were still raging. The Compilation was drafted by
many commissions made up of religious scholars, jurists, and other ex-
perts. In this way, the Indonesian government had ensured national
unification and codification of major parts of the Islamic jurisprudence
(fiqh), with the endorsement of both leading religious scholars and pro-
minent judges. In 1991, Suharto issued a presidential instruction order-
ing his Minister of Religion to disseminate the Compilation to be used
by state institutions ‘[…] as a reference to the greatest possible extent in
resolving the issues it covers […]’ (Nurlaelawati 2010: 89). The minister
then instructed all relevant state agencies to ‘apply as much as possible
450 JAN MICHIEL OTTO
The fall of Suharto, winds of constitutional change, and the Islamic axis
When in 1997 the Asian Financial Crisis struck Indonesia, resistance
against Suharto became massive and unstoppable. Students played a key
role in these protests, demanding large-scale political reforms under the
banner of Reformasi. Leading the resistance against Suharto were,
among others, the NU leader and religious scholar Abdurrahman
Wahid, a democratic-minded nationalist, and the more radical academic
Amien Rais, leader of the Muhammadiyah movement. They dared to
voice harsh criticism of the old president.18 After large and protracted
demonstrations, Suharto resigned in 1998. The Reformasi could then
begin: democratisation, social justice, liberalisation, decentralisation,
and possibly a chance for Islamic activists to wrest themselves free from
the legacy of colonial and postcolonial state control.
Suharto was succeeded by Habibie, who swiftly pronounced a num-
ber of laws that regulated the upcoming processes of democratisation
and islamisation. Law 22/1999 on regional autonomy, for instance,
brought about a major political transformation of central-local relations.
In addition, Habibie promulgated legislation concerning organisation of
the pilgrimage (hajj), management of required almsgiving (zakat), and
Islamic banking (Salim 2003: 228). It must be noted that these laws did
not oblige Indonesians to undertake the hajj, pay zakat taxes, or open
an Islamic bank account. They were procedural laws establishing an of-
ficial legal framework for those Muslims who wanted to adhere to their
religious duties in these fields (ibid: 229).
enacted that granted the provinces more authority in making their own
provincial regulations. In Papua, these regulations referred to adat laws,
while in Aceh, according to Act 18/2001 on Aceh, priority was paid to
the sharia.
Act 18/2001 would form the legal basis for the provincial government
of Aceh to issue a number of regional regulations called ‘qanun’ (Arabic
for law) on several contested issues. The central motive of the national
government concerning Aceh is revealed by Ichwan (2007: 194-196)
who demonstrates that both Abdurrahman Wahid and Megawati as pre-
sidents had instructed their minister of Religion ‘to promote the initia-
tive for creating security through a religious approach’. This played into
the hands of the provincial branch of the MUI in Aceh, re-established
in 2001 as MPU (ibid: 204), which had already played an active islamis-
ing role by issuing several fatwas. In particular, its fatwa ordering wo-
men to wear veils resulted in much uneasiness. But the government
did not immediately take a stand on this thorny issue. As Bowen (2003:
231-233) noted, however, it became difficult to ignore the fatwa, particu-
larly since in 2002 and 2003 the province’s Sharia Office and the pro-
vincial parliament laid down Aceh’s new sharia policy in a number of
qanuns (Ichwan 2007: 205) (see 10.5).
Elsewhere in Indonesia, several districts enacted sharia-based regula-
tions (Perda Syariah). Yet, in most areas, as a result of the 1999 decen-
tralisation, it was not so much Islam that was undergoing a revival, but
rather adat. Locally, rules of adat law dealt with issues of political
authority and of land and natural resources. In the strongly Islamic pro-
vince of Minangkabau, for example, the return of the adat was of a
stronger political consequence than the return to Islamic beliefs. In
other areas of the archipelago, the resurgence of traditional loyalties led
to conflict. Consequently, ethnic and sectarian violence broke out in
places such as Central Sulawesi and the Moluccas, where bloody fights
between Muslims and Christians ensued.
The words ‘Islam’, ‘Islamic law’, and ‘sharia’ do not feature in the con-
stitution. Thus, Indonesia is not an ‘Islamic state’, and Islam is not the
official state religion. Therefore, unlike in other Muslim countries, the
supremacy of the national constitution over competing normative sys-
tems should be beyond any legal doubt. Yet, despite this presumptive
clarity, one cannot consider Indonesia a fully secular state. The
SHARIA AND NATIONAL LAW IN INDONESIA 457
Religious Courts
The Act on Religious Courts (1989) provides a uniform regulation of
the position, support for, and competence of the Religious Courts
(Cammack 2003: 96). There are three distinct levels of adjudication. In
the first instance, each district has its own Religious Court, whose juris-
diction covers marital relations and inheritance issues of Muslims as
well as the affairs of religious endowments (wakaf). On the provincial
level, there are Religious Appellate Courts; at the apex is the Supreme
Court in Jakarta. The 1989 law not only provides the Religious Courts
with jurisdiction in matters of inheritance law, but also grants them the
authority to execute their own rulings.
A gradual transfer of administrative supervision over the Religious
Courts from the ministry to the ‘one roof’ jurisdiction of the Supreme
Court has been initiated by Act 35/1999, and was finally effectuated in
458 JAN MICHIEL OTTO
Human rights
Soon after the Reformasi of 1998, Act 39/1999 on Human Rights was
enacted in order to clearly incorporate human rights standards and
principles into Indonesia’s domestic law. Subsequently, this was laid
down in the Indonesian constitution. A new chapter now includes prin-
ciples such as equality before the law (Art. 28(D)(1)) and non-discrimi-
nation (Art. 28(I)(2)). However, women’s legal status under the sharia-
based family and inheritance law violates these principles on several
points. In addition, the constitution provides for the freedom of all citi-
zens to have a religion (agama) and to practice it, as well as for the free-
dom of conviction (kepercayaan) (Art. 28(E)(2)). These freedoms are
guaranteed by the state (Art. 29(2)).
The key question as to how the rights of equality and religious free-
dom can be reconciled has been dealt with in a typically Indonesian
style, which, depending on one’s point of view, can be described as ba-
lanced, or ambiguous. In 2007, the Constitutional Court in a ruling30
on the Marriage Law of 1974 (see 10.6) concluded that on the one hand
the law’s articles on polygamy are justified by the freedom of religion
as a fundamental right accorded to every Indonesian citizen, while on
the other hand the law’s limitations to polygamy were not deemed con-
trary to the freedom of religion.
The degree to which freedom of religion applies in Indonesia appears
limited in more than one sense. First, the official state ideology of
Pancasila, which speaks of ‘the belief in the One and Almighty God’, is
fundamentally centred on the notion of theism, leaving no formal ac-
knowledgment of or room for atheism or polytheism. Secondly, there
are certain problems inherent to the state’s official recognition of six re-
ligions: Islam, Protestantism, Catholicism, Hinduism, Buddhism, and
Confucianism. Minority groups within Islam, such as the Ahmadiyya,
suffer from legal problems. As mentioned in the discussion above, in
June 2008, a Joint-Decree of the ministers of justice and religion called
SHARIA AND NATIONAL LAW IN INDONESIA 461
Decentralisation
Beside the incorporation of human rights, yet another post-1998 consti-
tutional reform was to fundamentally change the nature of the
Indonesian state. The far-reaching Act on Regional Autonomy – the
1999 Act amended as Act 32/2004 – has not only granted expanded re-
sponsibilities and powers to districts and provinces, but also democra-
tised their composition and decision-making. Many districts and pro-
vinces have used these new powers to locally introduce sharia-based
regulations (PerDa Syariah). According to Lindsey, around 160 such
PerDa Syariah were enacted in at least 24 of Indonesia’s 33 provinces
(2008: 107-108). Most of them target perceived religious, social, and
moral wrongs, such as prostitution, alcohol and drugs, gambling, and
pornography. Others promote and prescribe Islamic practices, such as
religious rituals, Quranic education, and dress codes. Salim cites the ex-
ample of Martapura on Kalimantan, where a district regulation prohib-
ited publicly eating or drinking during the month of Ramadan (2003:
229). Although legally speaking, legislative power concerning ‘religion’
belongs to the central government and not to the regional government,
these PerDa Syariah have not been formally contested by central
authorities.
Corresponding to the nation-wide democratic decentralisation, Aceh
and Papua have been granted even more autonomy resulting in a spe-
cial legal status (see 10.4). Since 1999, the Indonesian government has
resumed granting Aceh special autonomy in the religious, cultural, and
educational sectors. The successive governments, from Habibie (1999)
to Yudhoyono, have taken legal measures permitting Aceh the authority
to ‘enforce the sharia’.31 While Act 44/1999 on the Special Status of
Aceh had still been vague on this point, Act 18/2001 was already more
specific, both in creating space for Aceh’s own regulations (or qanun)
462 JAN MICHIEL OTTO
and in setting the limits. The Act stated that: a) the province may not
enforce sharia regulations conflicting with national laws (Art. 25); b) the
sharia only applies to Muslims (Art. 25 § 3); and c) rulings from the
sharia courts can be appealed before the Supreme Court in Jakarta,
where they can be reviewed and, if necessary, annulled (Art. 26). On
the basis of the 2001 Act, in 2002 and 2003 Aceh enacted several qa-
nuns (hereinafter ‘Q.’), such as Q. 10/2002 on Sharia courts, Q. 11/
2002 on the Implementation of the Islamic creed, worship and symbo-
lism, Q. 12/2003 on Intoxicants, Q. 13/2003 on Gambling, and Q. 14/
2003 on Improper Relations between the Sexes (Ichwan 2007: 205).32
Act 11/2006 has replaced the Acts of 1999 and 2001 and signifi-
cantly broadened the scope of sharia-based law in Aceh. Article 125
of this Act stipulates that implementation of sharia in Aceh covers
the following areas: religion (ibadah); family law (ahwal alsyakhshiyah);
private law (muamalah); criminal law (jinayah); the judiciary (qadha’);
education (tarbiyah); and the mission, promotion, and safeguarding of
Islam (dakwah, syiar, dan pembelaan Islam). Article 126 provides that
every adherent of Islam is obliged to obey and carry out Islamic sharia.
Everybody who lives or is present in Aceh is obliged to respect the im-
plementation of sharia. According to Article 127, the provincial and local
governments are responsible for the implementation of sharia. Article
128 provides that the Sharia Courts (Mahkama Shar’iyah) in Aceh form
part of the national system of religious jurisdiction and are ‘free from
any external influence’. The jurisdiction, supervision, organisation, and
procedures of these courts are further regulated in Articles 128-137 of
the 2006 Act. In 2009, Aceh’s legislature promulgated a regulation on
Islamic criminal law, the validity of which is highly contested (see 10.7).
Indonesia’s post-1998 constitutional law discontinued the authoritar-
ian centralist system of Suharto’s New Order, which strictly imposed on
society an official, harmonious view of state-religion relations and
stifled public debate in sensitive areas such as the relation between
sharia and national law. The new, democratised constitutional law al-
lows for debate and decision-making in multiple spaces about a broad
range of subjects. Today these spaces range from national parliament to
provincial and district legislatures, including the special case of Aceh;
from the Supreme Court as the apex of the national court system to
Religious Courts and General Courts throughout the country, including
the special courts of Aceh; and the Constitutional Court acts as guar-
dian of a constitution rejuvenated by references to all fundamental hu-
man rights. While the jurisdiction of Religious Courts has broadened,
so has the supervisory role of the Supreme Court. In practice, in
Indonesia, as in most other Muslim countries, the most pervasive influ-
ence of sharia remains in the area of family law.
SHARIA AND NATIONAL LAW IN INDONESIA 463
second-rate position. The Act further stipulates in Article 2(2) that all
marriages must be registered according to the existing law.
Legal uncertainty has surrounded cases when a marriage was con-
tracted in accordance with the religious rules, but was not officially re-
gistered as legally required. Was it still valid?33 Yes, said the Islamists,
the orthodox scholars, and their organisations. No, said the nationalists,
the modernists, most jurists, and their organisations. The question is
whether paragraph 1 of Article 2 supersedes paragraph 2 of the same ar-
ticle. Bowen maintains, to the contrary, that the Supreme Court has not
developed a stable corpus of case law on the issue (2003: 182-185).
Indecisively, the Supreme Court in 1991 sided with the no-camp, in
1993 with the yes-camp, only to switch sides again in 1995. According
to Bowen, the debate continues (2003: 182-185). In any case, it is possi-
ble for unrecorded marriages to be registered retroactively.
The legal ambiguity pervasive in this area may also have negative re-
percussions on related subjects, such as polygamy, divorce and mixed
marriages.
Interreligious marriages
Religiously mixed marriages remain one of the most problematic areas
of the marriage law. The legality or validity of marriages between a
Muslim man and a Christian woman or between a Christian man and a
Muslim woman in accordance with Article 2 of the Marriage Law is
sharply contested.
In the dominant interpretations of the sharia, the first case is permis-
sible (Muslim man marrying a non-Muslim woman), but the second is
not. Nonetheless, judicial decisions tend to show otherwise. In 1974,
the Supreme Court held that a marriage between a Muslim man and a
Christian woman is valid.34 In 1986, the Supreme Court reviewed a
case in which a Muslim woman had married a Christian man, holding
that such marriage was also valid.35 Oddly, though, in the latter case the
Court reasoned that the woman was supposed to give up her religion
by marrying a Christian.
A fatwa by the MUI (the Council of Indonesian Religious Scholars)
in 1980 declared both cases of interreligious marriage to be forbidden.
The Compilation also forbids any interreligious marriage.
Consequently, during the course of the 1990s, mixed marriages have
become increasingly difficult to legitimise. Yet, Justice Bismar Siregar
of the Supreme Court stated in 1994 that he was opposed to mixed
marriages as a Muslim, but that he did consider them legal as a judge
(Bowen 2003: 242-248). The rejected Counter Legal Draft also states
that the marriage between Muslims and Non-Muslims is permitted.
The matter has taken a new turn with Act 23/2006 on Civil
SHARIA AND NATIONAL LAW IN INDONESIA 465
Two procedures
The drafters of the 1974 Marriage Act were forced to take a stance about
the unrestricted unilateral repudiation (talak) of the classical sharia and
options for women wishing to obtain a divorce on their own initiative.
Remarkably, the word talak is neither mentioned in the Act, nor in its
explanatory memorandum. Instead the Act regulates court procedures
for ‘divorce’ (perceraian). It is only in the explanatory memorandum to
GR 5/1975 regarding Article 14 that the legislator actually discloses that
one of the legal procedures for a Muslim man to obtain a divorce is
through repudiation (cerai talak). According to Article 38 of the 1974
Act on ‘dissolution of the marriage’ (putusnya perkawinan), a marriage
can be dissolved only in three ways, namely by death, by divorce, or by
a judicial decision. A Muslim man who goes through the divorce proce-
dure by unilateral repudiation, even though he always has to address a
judge, comes under the category of ‘divorce by repudiation’ (talak). In
contrast, Muslim women, who according to sharia must also address a
judge to obtain a divorce, come under the category of ‘suing for divorce’
(gugat cerai).
466 JAN MICHIEL OTTO
Polygamy
The 1974 Marriage Act states in Article 3(1) that in principle a man can
be married to only one woman at the same time, and a woman to one
man only. The explanatory memorandum to the Act confirms that ‘the
act starts from the principle of monogamy.’ However, Article 3(1) also
establishes that ‘the [religious] court can give permission to a married
man to marry more than one wife, if this is the wish of the parties
concerned.’
The procedure for obtaining permission for a polygamous marriage
is laid down in Articles 4 and 5 of the Act, and Articles 40-44 of GR 9/
1975. In short, the man must submit a written application. The
Religious Court will only give permission if it finds that one out of
three substantive conditions is met:
– the wife cannot fulfil her duties as a wife;
– the wife is physically disabled or incurably ill; and/or
– the wife cannot give birth.
– the man must declare that he will give his wives and children a fair
and equal treatment.
Once the paperwork is filed, the court summons the petitioning hus-
band and wives. If it finds that the law’s conditions for polygamy are
fulfilled, it issues a decision permitting the polygamous marriage.
Without such decision, the Marriage Registrar at the KUA is forbidden
to register the marriage. If a man marries a second wife without a judi-
cial decision, he faces a fine. Likewise, the registrar who registers a
polygamous marriage without prior court permission faces sanction,
even imprisonment.
For civil servants, the law is more limited. Government Regulation
10/1983 (amended as GR 45/1990) forbids polygamous unions between
two civil servants altogether. Civil servants who want to enter into a
polygamous marriage with someone who is not state-employed must
obtain written permission from his or her superior. For these types of
marriages, another specified procedure is prescribed.
In practice, polygamy is fairly exceptional in Indonesia37, and it ac-
counts only for a very small part of the workload of the Religious
Courts. However, its symbolic and political importance is considerable,
deriving from the fact that it is considered as one of the milestones
along the way to ‘introducing the sharia’ into national law.
Research of judicial decision-making in polygamy cases in the 1980s
and 1990s suggests a difference in the holdings of lower Religious
Courts and the higher courts who are asked to review cases on appeal.
In a number of cases, courts wrongly granted permission for a polyga-
mous marriage, but these were subsequently reversed by the Supreme
Court (Otto & Pompe 1988: 14-15; Butt 1999: 128). This shows that the
law on polygamy remains contested. During the post-1998 years of lib-
eralisation new pro-polygamy voices came to the fore (Bowen 2003:
224-227). By contrast, in 2004, proponents of the Counter Legal Draft
strived for a complete removal of polygamy (Mulia 2007) and President
Yudhoyono declared that the abovementioned regulation, which bans
polygamy by civil servants, is to be ‘reactivated’ (see 10.4). The
Constitutional Court in its 2007 decision on polygamy mentioned
above in the subsection on human rights (see 10.5) basically confirmed
the balanced position of the 1974 legislation.
Inheritance law
There is no national legislation concerning inheritance law. The Islamic
inheritance law in force for Muslims in Indonesia is laid down in the
1991 Compilation of Islamic Law. This is an almost identical copy of
the dominant interpretations of sharia. The Religious Court has
SHARIA AND NATIONAL LAW IN INDONESIA 469
freedom of choice. It was then decided to lay this down in the General
Elucidation, thus stating that ‘[…] prior to the [initiation of the] case the
parties can choose which body of law shall be used in the division of
the estate’ (Cammack 2007: 159).
In an amendment of the 1989 law, by Act 3/2006, this freedom of
choice may have been reduced. At least, the general part of the elucida-
tion of the new Act suggests so in its citation of a phrase from the eluci-
dation of the old law that explicitly allows the parties’ freedom to choose
the applicable law and states that that phrase is abolished. On the other
hand, the new Article 49 does not clearly confirm any such change. It
does entrust the Religious Courts with the task and legal powers to set-
tle inheritance disputes between people ‘who adhere to the Islamic reli-
gion’. But, the elucidation of the new Article 49 states that the phrase
‘people (or entities) adhering the Islamic religion’ include those ‘who
have subjected themselves voluntarily to Islamic law concerning those mat-
ters which belong to the jurisdiction of Islamic courts […]’. The latter
clause suggests a continuation of the legal tradition of free choice of
law in inheritance matters. But the old provisions that deprived the
Religious Court of the power to decisively settle any dispute concerning
property, have now been removed.
84-88). While during the 1960s these courts had shown themselves to
be very sensitive to the consensus of rural communities,
[b]y the early 1990s, judges were emphasising the legal rights of
the individual Muslim, usually the Muslim wife or daughter […]
Some judges, jurists and many others have attempted to con-
struct an inclusive Islamic discourse that could take into account
norms of gender equality, the traditions of fiqh and, selectively,
adapt social norms (ibid 2003: 255-256).
In addition, litigants must pay fees for obtaining documents and addi-
tional informal payments. It would appear, therefore, that non-compli-
ance with the divorce rules contained in the Marriage Act of 1974 is pri-
marily the consequence of neglect and avoidance, rather than principled
rejection and refusal of the law itself (ibid: 125). Thus, the widespread
evasion of statutory divorce requirements should not be interpreted as a
SHARIA AND NATIONAL LAW IN INDONESIA 473
The current criminal code of Indonesia is not Islamic in nature and de-
sign, and based on the French-Dutch legal tradition. It does not incor-
porate hadd crimes, Islamic corporal punishments, or retribution-based
sentencing. Apostasy is not a criminal offence under national law. This
being said, Indonesian law does include a few crimes that relate directly
or indirectly to Islam and sharia. Article 156 of the criminal code makes
the spreading of hatred, heresy, and blasphemy punishable by up to five
years in prison. Although the law applies to all officially recognised reli-
gions, it is usually invoked in cases involving blasphemy and heresy
against Islam.
Today’s criminal code is to be replaced by a new code. This draft bill,
which has been worked on for decades, was presented to the president
in January 2005, but has since been postponed and shelved several
times. Its presentation to parliament scheduled for 2008 was once
again postponed. The latest versions of the draft bill reflect the French-
Dutch legal tradition, with little reference to sharia except for a few pro-
visions pertaining to sexual morality and virtuous behaviour. These arti-
cles have been the subject of intense discussion for a number of years,
in part due to connotations with the sharia concept of zina. For exam-
ple, draft Article 484 makes extramarital sexual intercourse (zina) pun-
ishable with a prison sentence of up to five years or a substantial fine.
This offence could also be interpreted as covering homosexuality and
the living together of unmarried couples, while Article 486 of the draft
bill makes unmarried cohabitation punishable with a sentence of up to
two years or a proportionate fine. Incidentally, the penalisation of un-
married cohabitation is not a new development in Indonesia.39 Many
questions have been raised on the mutual relations between the two
provisions and on the imminent problems that will undoubtedly arise
concerning evidence in such cases.
The latest draft bill also prohibits kissing in public, a provision that
has been included in the chapter regarding virtuous behaviour. In addi-
tion to many moral objections, doubts have been raised with respect to
the viability of enforcement as well as the economic consequences in
areas that largely survive on the tourist industry like Bali. The Islamic
mass organisation NU has spoken out against these proposals, arguing
that the inclusion of elements of sharia into Indonesian criminal law
474 JAN MICHIEL OTTO
The 796 articles of the KHES are formally based on legal sources and
principles of sharia, notably the Quran, the Sunna, custom (‘urf), and
consideration for the public interest (maslahat). In substance, this
Indonesian version of economic sharia has been adjusted to the policies
and rules of Indonesia’s national banking system and to practices on
the ground. Influence of sharia on Indonesia’s economic law can also
be found in laws regulating Islamic banking, Islamic taxation (zakat),
and religious charitable foundations (wakaf).
476 JAN MICHIEL OTTO
The Committee further noted that the law allows for polygamy and sets a
legal minimum age of marriage at 16 for girls and that in general there
is a ‘lack of progress in the law reform process with respect to marriage
and family law, which allows the persistence of discriminatory provisions
that deny women equal rights with men’ (CEDAW 2007). Since the time
of the Committee’s previous report on Indonesia, where similar conclud-
ing comments were made, amendments to the discriminatory provisions
of the Marriage Act (1974) have not been undertaken. This prompted the
Committee to request that the Indonesian government ‘take immediate
steps to revise the Marriage Act of 1974 in accordance with its obligations
under the Convention’, to which Indonesian representatives expressed
their intention to amend the law without further delay (ibid).
Members of the Committee further urged Indonesia to address wo-
men and their role in marriage and family relations in a comprehensive
strategy for the elimination of discrimination. It noted with particular
concern that the government’s decentralisation policy had ‘resulted in
the uneven recognition and enforcement of women’s human rights and
discrimination against women in some regions, including Aceh’ (ibid).
It also took note of ‘the rise of religious fundamentalist groups advocat-
ing restrictive interpretations of sharia law, which discriminate against
women, in several regions of the country’ and concluded that:
10.10 Conclusion
Has Indonesia’s moderate Islam, for which the country has been
known since long ago, changed to the extent that puritan forces and in-
terpretations of sharia have pervaded national law? Several develop-
ments point in that direction. The jurisdiction of Religious Courts has
increased; new national laws on Islamic economic law – banking, taxa-
tion, almsgiving – have been promulgated; two major Compilations of
Islamic law have been issued by the government; inter-religious mar-
riages have become difficult to pursue and legally dubious at best; reli-
gious freedom for Ahmadiyya has been curbed due to pressure from
puritan groups; and Aceh introduced sharia-based law even in criminal
matters. It is also notable that through a variety of regional regulations
(the so-called PerDa Syariah), individual freedoms enjoyed by citizens –
to dress as they want, to move when they want, to eat and drink as they
like, to pursue religious studies as they like – have been curtailed in
quite a number of districts, towns and provinces.
Yet, in a recent book on islamisation of Indonesia’s law, Salim has raised
an important question about the essence of these legal changes, namely
whether they can be qualified as islamisation or Indonesianisation? He ar-
gues that:
480 JAN MICHIEL OTTO
As Azra (2004: 12-14) has argued, terrorist bomb attacks have led most
Indonesians to strongly condemn radicalism and have instilled in them
a resolute will to tackle this problem. At the same time, most
Indonesians are not willing to sever the connections with their Islamic
484 JAN MICHIEL OTTO
Notes
14 Under Sukarno’s rule, Indonesia left the United Nations in January 1965 in protest
of Malaysia’s becoming a temporary member of the Security Council. In September
1966, under Suharto, Indonesia reassumed membership (Cribb & Brown 1997: 86,
116).
15 See Article 10 of Act 14/1970; In Indonesia, since colonial times, the term ‘religious
jurisdiction’ has referred to jurisdiction for Muslims.
16 The enactment of the implementing Government Regulation 9/1975 only partially re-
solved this uncertainty (see 10.6).
17 Progressive Indonesian jurists were involved in the drafting of regulations on Islamic
banking, sponsored in part by USAID, the official American aid agency.
18 Both Wahid and Rais were to form political parties: Wahid the PKB, based on the old-
er NU; and Rais, the PAN, which had more in common with the old Masyumi party.
19 In 2002 the PPP and other small Islamic parties proposed to revise the constitution
in order to make Indonesia an Islamic state. In August of the same year, the MPR
(People’s Consultative Assembly) rejected this proposal, with the support of the NU
and the Muhammadiyah.
20 The Laskar Jihad was the biggest and probably best organised movement among the
Islamic militias. Another organisation, the Islamic Defenders Front (Front Pembela
Islam, or FPI) executed countless attacks on bars, brothels, and nightclubs in Jakarta
and its environs. The Jema’ah Islamiyah (JI) is mentioned in relation to the attacks on
Bali, and the Southeast Asian cell of Al-Qaeda. For an overview of these three organi-
sations see Van Bruinessen 2002. In 2003, the perpetrators of the Bali attack, all of
them members of the JI, were convicted and sentenced to death. In 2005 Abu Bakar
Ba’asyir, suspected to be the spiritual leader of the JI and of the attacks on Bali was
convicted to thirty months imprisonment. Besides these three organisations, a num-
ber of networks, often operating underground, have taken up the fight for an Islamic
state. They have once again united under the name Darul Islam or NII/TII (abbrevia-
tions for Islamic State of Indonesia/Islamic Army of Indonesia). In addition, local ra-
dical organisations have often been active, such as the Laskar Jundullah in southern
Sulawesi (ibid). On 10 November 2008, the men who had carried out the Bali bomb
attack, Amrozi, Imam Samudera, and Ali Gufron were executed. New suicide bomb-
ings took place on 17 July 2009 in two Jakarta hotels killing nine people. In
September 2009, Indonesia’s most wanted Islamist militant Noordin Top, the sus-
pected mastermind of violent bomb attacks, was finally traced and killed during a po-
lice raid in Solo. The Economist concluded in late 2008 that ‘Indonesia is, overall,
edging away from radical Islamism. But the trend is not irreversible, and the authori-
ties must avoid fostering fundamentalists by pandering to them’ (Economist 2008).
21 To explain this, it is sometimes argued that court procedures are time-consuming,
complicated, and expensive (Cammack 2007). Furthermore, a lack of knowledge of
rights and duties is cited, despite the fact that the Ministry of Religion has local advi-
sory offices that offer every prospective couple information about their rights and
duties.
22 In the concluding section of this chapter, I will point out that throughout Indonesia
politicians of secular nationalist parties have been involved in the introduction of
sharia-related regulations. In the case of Aceh the party which represents most vo-
ters, the Partai Aceh, has spoken out against this islamisation of law.
23 An earlier version of sections 10.5 and 10.6 was published in Otto 2009a.
24 Amended first in 2006, and for the second time by Law 50/2009.
25 Act 35/1999 was aimed at making the judiciary more independent from the executive
by removing some of the influence held by ministries with supervisory powers.
While the other special courts were granted five years in order to prepare administra-
tively for the changes, an exception was made for the Religious Courts following
486 JAN MICHIEL OTTO
protests by the Ministry of Religion and the MUI. According to appended Article 11
(A), section 2, no time limit was imposed on the Religious Courts (Salim 2003: 215-
216).
26 IAINs (State Academies of Islamic Sciences) have for many years been the main in-
stitutes of higher education in Islamic studies. In 2002, a number of them were ele-
vated so that they are now ‘National Islamic Universities’ (UIN).
27 For a more detailed description and analysis of the historical development of this
ministry, see Boland 1982. For many years, the Directorate for the Development of
Religious Courts did essentially fulfill the function of a court of appeals in religious
affairs. Since 1965, the Supreme Court has formally become the national court of ap-
peals in religious matters; nonetheless, the supervisory role of the directorate contin-
ued for many years (Hooker 2003: 37-38) until it was abolished with the complete
transfer of the sector of Religious Courts to the Supreme Court in 2004.
28 In 1958, the Ministry of Religion issued a Circular Letter indicating thirteen fiqh-texts
of the Shafi’ite school to be used by the Religious Courts. This canon has effectively
been in use until present times.
29 This is, for instance, the case in the stipulation that in cases where the only child of
deceased parents is female, she inherits the entire estate when both of her parents
die. This progressive interpretation was also followed by the Supreme Court in judg-
ments made in 1995, 1996, and 1998. In contrast, the widely held traditional inter-
pretation of sharia was that in such cases, the brothers and sisters of the deceased
would also inherit a portion of the estate. This has now been pushed aside (Bowen
2003: 195-199).
30 Decision 12/PUU-V/2007.
31 It remained unclear what the scope and meaning of this provision would be.
Prosecutor General Marzuki made it known that it could only pertain to private law
and not to criminal law. PKB leader Wahid was of the opinion that it was about the
underlying principles of the sharia, and not about the actual content. What was clear
was that various parties used this question to score political points, especially the
PKB towards the PDI, and not so much to resolve the real problems afflicting Aceh
(Salim 2003: 227).
32 For the content of these qanuns see Ichwan 2007: 205-214.
33 The legal requirement of registration, complete with a criminal penalisation, is not
contested. However, negligence and liability to punishment do not immediately and
in all cases imply that the marriage would be invalid.
34 Supreme Court decision 1650/K/Sip/1974, dated 13 November 1979, cited in Pompe
1991.
35 Supreme Court decision 1400K/Pdt/1986, dated 1989, cited in ibid.
36 Personal communication from a lawyer in Bandung, March 2005.
37 Practices of men secretly marrying their mistresses are not uncommon, though. In
this way sharia is used by men to legitimise their unfaithful behaviour. This, in turn,
often becomes a reason for the first wife to seek divorce.
38 Former Minister of Religious Affairs Munawir, for example, made no secret of the
fact that in his testament, he had made sure that all heirs, whether male or female,
would inherit the same amount, adding that many Islamic leaders had made the
same arrangements (Bowen 2003: 159-165; Cammack 1999).
39 In the 1990s, several cases led to convictions. On the one hand the prosecutors called
on an interpretation of Article 378 of the colonial criminal code, in which ‘stealing’
the honour of a woman was made punishable, and on the other hand they called on
adat law (Pompe 1994). Unmarried cohabitation is socially unacceptable in many
areas of Indonesia. In traditional areas, couples living together are sometimes at-
tacked and beaten by furious crowds. It is plausible that the government, by
SHARIA AND NATIONAL LAW IN INDONESIA 487
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11 Sharia and national law in
Malaysia
Andrew Harding1
Abstract
Notes 522
Bibliography 526
SHARIA AND NATIONAL LAW IN MALAYSIA 493
[i]n pursuit of justice and fair play, the adat considers itself to be
in harmony with religious law. It declares:
The Malay Rulers of the different states did not in general resist the in-
troduction of English legal institutions in the form of common law
principles, courts, and English-style legislation and governance. Indeed
several of them owed their thrones to British intervention in internal
conflicts. In the colonies formed by the Straits Settlements English law
was also introduced as the general law, but modified in its application
to the different communities (Harding 2001, 2002). An important ex-
ception was that Islamic law was, by statute, applied as the personal law
for Muslims.
However, the Malay Rulers did to some extent attempt to resist British
efforts to integrate the nine Malay states. Only four states joined the
Federation of Malay States (FMS) in 1895, namely Selangor, Negri
Sembilan, Perak, and Pahang. The other five were known under the
name ‘Unfederated Malay States’, consisting of Johor, Kelantan,
Terengganu, Kedah, and Perlis. The process of progressive federalisation
496 ANDREW HARDING
in the other Malay states in 1949. The Religious Councils followed the
Shafi’ite school in its legal interpretations, but in case the results of the
interpretations were in conflict with the general interest, they could also
make use of the Hanafi, Maliki, or Hanbali schools. The British, of
course, made sure that these initiatives were within the boundaries of
what they saw as acceptable judicial practice.
During the interbellum there were few changes in the relations between
colonial common law, Islam, and adat, except for the above-mentioned
reorganisation of the Syariah Courts, a process which continued during
the 1920-1965 period. A policy of legal harmonisation was in general
pursued, in which legal pluralism was accommodated within a com-
mon-law framework. The position of the common law also remained
virtually unchanged between 1920 and 1965, although the legal institu-
tions based on British law continued to spread in this period from the
Straits Settlements to all the Malay States.
The Japanese occupation of 1941-1945 left no legal changes of lasting
interest. It contributed, however, to a heightened sense of ethnic polari-
sation between Malays and Chinese in particular (Peletz 2002: 59).
Hence, when the British attempted to establish a Malayan Union in
1946, which would have established a unitary state and accord more or
less equal treatment to Malays, Chinese, and Indians under the consti-
tution of this Union (Peletz 2002: 59), a Malay political opposition
movement came into existence in which Islam played but a subordinate
role to Malay nationalist sentiment. As a consequence of this resistance,
in 1948, the Union was replaced by a federation of eleven states that
formed the Federation of Malaya and consisted of a combination of the
former Straits Settlements of Penang and Malacca and the nine other
states located on the Malay peninsula, of which only four had joined
the Federation of Malay States (FMS) in 1895 (see 11.1). Under the new
federation, the Malays were given back some of their pre-war privileges
(Peletz 2002: 60) and, crucially, traditional governance was reinstated
in the Malay states.
In 1957 the Federation became formally independent with the procla-
mation of the Merdeka (Independence) Constitution. The former
British colonies Sarawak and Sabah, both located on the island of
Borneo, joined the Federation in 1963. This move was initially opposed
by the Indonesian government and led to the so-called Indonesia-
Malaysia Confrontation (Konfrontasi) of 1962-1966. Nevertheless, the
Federation of Malaysia, comprised of fourteen states, came into being
498 ANDREW HARDING
with the joining of the Federation of Malaya with Singapore, Sabah and
Sarawak. Singapore separated from the Federation in 1965.
The Merdeka Constitution was drafted and adopted in 1957, when
Islam was a much more peripheral issue than it is now, being much
less important in the minds of the constitution-makers than emergency
powers or the monarchy, for example. Essentially, the Report of the
Constitutional Commission of 1957, a drafting body consisting of five
Commonwealth jurists under the chairmanship of Lord Reid, a Scottish
judge, formed the basis of the Constitution of the Federation of Malaya
(1957) (the Merdeka Constitution), and later of the Federal Constitution
of Malaysia (1963), which entered into force with the formation of
Malaysia.
Concerning the role of Islam, the constitution entrenched the situa-
tion which had applied under British rule in the Malay States: in the
Federation’s political system this role was confined to the States and
dealt with by the Ruler of a state in consultation with the Religious
Council, of which the first had been installed in Kelantan in 1916 (see
11.1), and which were established in all states by 1949. Islamic law was,
thus, outside the purview of the common law courts, but its sphere of
operation was nonetheless ultimately constrained by the British legal
structure. In terms of jurisdiction, Islamic law was confined to personal
status law for Muslims, notably family law. In brief, it had no role, or
only a ceremonial role, to play in the constitution. It was clear that an
Islamic state as such was not contemplated and that the issue of mak-
ing Islam the official religion of the Federation was merely a symbolic
recognition of Malay Muslim identity.
Ironically, none of the Commissioners, who were appointed by their
respective governments, was Malayan and only one of them, the
Pakistani Judge Abdul Hamid, was Muslim. It seems likely, however,
that the latter was included for his experience of constitution-making in
Pakistan. His stance as a dissenter on several issues such as citizenship
and fundamental rights was in fact generally based on constitutionalist,
rather than Islamic, principles. In his note of dissent, he did express
support, however, for making Islam the official religion of the
Federation, which is now the position under Article 3.8
Abdul Hamid’s view was in fact in accordance with the position of
the multi-party Alliance, the predecessor coalition to the current
Barisan Nasional (BN), then led by Tunku Abdul Rahman. The Tunku
was in favour of Article 3 on the grounds that the provision was innocu-
ous; would not prevent the state from being secular in nature; was simi-
lar to provisions in constitutions of other Muslim countries
(Afghanistan, Iran, Iraq, Jordan, Saudi Arabia and Syria were cited);
was found in the constitutions of some of the Malay States; and was
agreed to unanimously by the Alliance, which also included non-
SHARIA AND NATIONAL LAW IN MALAYSIA 499
Since the beginning of the Malayan Union of 1946 there have been two
political currents among the Malays in Malaysia. The United Malays
National Organisation (UMNO) of the Malay nationalists formed the lar-
gest political force in Malaya and was also the leading member of the
Alliance (later Barisan Nasional – BN), which included non-Malay coali-
tion partners.11 UMNO was formed out of an independence movement
that opposed the British Malayan Union proposal of 1946. Since inde-
pendence, UMNO has ruled without interruption. The other primary
political current, the Islamic party, Partai Islam Semalaysia (PAS), was
founded in 1948, but its existence for the time being had little effect.
This would change from the 1970s onwards (see 11.3 below). Suffice it
here to mention that according to Roff (1998: 218) the PAS policy cov-
ered elements of thinking of both the old Kaum Tua and the younger,
activist Kaum Muda, safeguarding Malay interests and promoting the
establishment of an explicitly Islamic polity.
The previous section explains why in Malaysia Islam is within state,
as opposed to federal, jurisdiction and within personal rather than pub-
lic law. Islamic law operates as an exception to the common law, the lat-
ter being the general law as received (now) under the provisions of the
Civil Law Act of 1956, which codified what was already the case and
that which had previously been consolidated in similar provisions of dif-
ferent dates for the varying States (see 11.1 above). ‘Law’ according to
the 1957 Constitution is the written law, common law, custom, and ha-
bits; Islamic law is explicitly excluded in this article, suggesting, oddly,
that the constitution-makers did not consider it worth mentioning in
this context.
One of the great tasks of Islamic law in Malaysia has been, and con-
tinues to be, the achievement of uniformity among the state jurisdic-
tions. Since 1952 attempts have continued to be made to provide unifor-
mity between the various State Enactments on Islamic law. The states
were competent to make material and procedural legislation to support
administration of justice according to Islamic law, but their competence
was limited to personal and family law and to limited jurisdiction in re-
lated religious matters falling under the purview of criminal law. As ex-
plained elsewhere, this criminal jurisdiction is not general, but confined
SHARIA AND NATIONAL LAW IN MALAYSIA 501
time, and again from 1990, PAS promoted Islamisation to the full ex-
tent possible given the limited powers of a state government in this
regard.
The Islamic revival in Malaysia signified a challenge for the policy of
harmonisation with which the government had until then been able to
keep Islamic aspirations in check, or to a certain degree marginal.
Events in the Middle East and the development of increasingly powerful
Islamic movements in Iran and Pakistan, though, resulted in a stronger
call for Islamisation in the political domain.
The ruling Barisan Nasional (BN), a coalition of parties representing
different ethnic communities, led by Dr Mahathir Mohamed from 1981
to 2003, took its stand on the basis of Malay political dominance and
economic development. With the aim of undercutting PAS’ appeal, it
mounted a modest programme of Islamisation of state and law: in the
legal system, where the process of harmonisation of Islamic law and in-
stitutional reform was commenced; in education with the creation of an
International Islamic University and assistance for Muslim students;
and in banking with the creation of an Islamic banking system (Islamic
Banking Act of 1983; Hidayat Buang 1998: 44).
Government policy under Mahathir, emphasising economic develop-
ment, leaned towards ‘Islamic values’ such as discipline, reliability, in-
tegrity, cooperation, and hard work (Kamali 2000: 160), but this policy
did not lead to radical changes in the position of sharia. The Islamic
Family Law (Federal Territory) Act 1984, for instance, was aimed at uni-
fying and modernising the personal and family law for Muslims. For ex-
ample, it provided certain conditions to be complied with before a court
could sanction polygamy. The attempt to create a uniform family law to
be applied in each of the states was found by conservative elements to
be too radical in its modernising measures and not in accordance with
traditional sharia, as a result of which three states (Kelantan,
Terengganu, and Perak) either rescinded their provision similar to the
the Islamic Family Law (Federal Territory) Act 1984 or retained their
own un-reformed law, so that merely the court’s consent was required.14
In the result, although the 1984 reformed law was speedily copied by
various states, nothing was done to increase the actual scope of the
sharia per se, which remained limited to personal status law for
Muslims.
During the late 1980s and early 1990s there was some discussion pro-
moted by the then Lord President (chief justice) of the development of
504 ANDREW HARDING
support hudud law without placing great pressure on the inter-racial, in-
ter-religious nature of the ruling BN coalition itself and alarming the
non-Muslim minorities, on whose support it increasingly depended.
However, it could also not oppose hudud law without appearing to
Muslims to be un-Islamic as alleged by PAS.
The electoral successes of PAS created a new environment for the
discussion of the role of Islamic law. Beginning around 1999, for exam-
ple, there was public debate about the concept of an Islamic state,
which intensified and broadened following an announcement by the
Prime Minister Dr Mahathir Mohamad in Parliament that Malaysia was
an ‘Islamic state’. Dr Mahathir even went so far as to say that Malaysia
was a ‘fundamentalist, not a moderate Islamic state’, and that it was
also a ‘model Islamic state’.18 These statements sparked great contro-
versy. Catholic bishops and non-Muslim parties, for example, de-
nounced them as creating a climate of fear and discrimination in a so-
ciety that has always embraced religious and ethnic pluralism, and as
being factually incorrect as an analysis of the Federal Constitution. On
the other side, PAS criticised Dr Mahathir’s statements as being false
and not in accordance with Islam. An Islamic state, they said, is pre-
cisely what they wish to create if they get into power, and what they
have been attempting to implement in Kelantan and Terengganu, albeit
within the severe constraints of a federal constitution. For half a century
PAS had based its politics on the idea that Malaysia should become an
Islamic state. PAS sees the order established by the Federal
Constitution of 1957 as secular, un-Islamic, corrupt, and, together with
the common law, as an obstacle to the establishment of an Islamic state.
PAS, however, covers many different opinions, and is as such forced to
reach political accommodation with other opposition parties (which
proved successful in the 2008 elections); for that reason it has refrained
from explicitly making clear what an Islamic state would look like.
The constitution in fact has made precious little concession to the no-
tion that the Federation has a Muslim majority. There is, for instance,
no requirement that the Prime Minister must be a Muslim (otherwise
for state Chief Ministers). Although Article 3 names Islam as the reli-
gion of the Federation, it has until recently always been agreed that this
provision does not in any sense establish an Islamic state, but merely
provides for the religious nature of state ceremony. Article 3 goes on to
say ‘but other religions may be practised in peace and harmony in any
part of the Federation’ (Kamali 2000: chapter 3). While Article 3 has
historically been viewed as a provision with mere ceremonial signifi-
cance, there is now a debate in which certain scholars argue that the ar-
ticle gives a mandate for the application of Islamic law as fundamental
law, and in any case that Islam has more than mere ceremonial
significance.
SHARIA AND NATIONAL LAW IN MALAYSIA 507
The 1999, 2004, and 2008 electoral events and jurisdictional struggles
The constitutional debate intensified into profound political struggle
during a passage of events between 1997 and 2004. Despite the appar-
ently calm rejection of the majority of the population in the 1999 elec-
tions of calls by PAS for reform, that election indicated some surprising
developments. Large numbers of Malay/Muslim voters (traditional
Government supporters) were angry with the treatment of former
Deputy Prime Minister, Finance Minister and anointed successor to
Mahathir, Anwar Ibrahim, who was dismissed, arrested, and charged
with corruption and sodomy in 1988. They were also dismayed by the
fallout from the economic crisis of 1997-1998 and defected to PAS,
which based its campaign on a platform of furthering attempts to create
an Islamic state. As a result, PAS not only substantially increased its re-
presentation in the federal Dewan Rakyat (lower house) from seven to
27 seats, enabling them to lead the parliamentary opposition for the
first time in Malaysian history, but also retained control over Kelantan
and additionally won control of Terengganu, another traditionally
Muslim state.19 The post-election period saw the Government attempt-
ing to control the spread of support for PAS by for example: restricting
the publication of its newspaper Harakah to twice-monthly and only for
party members; interfering with the political content of Friday sermons
in the mosques; and presenting UMNO as the party of true, moderate
Islam, and PAS as the agent of international terrorism (by claiming that
PAS is supportive of international terrorist groups). In the meantime,
PAS itself appeared to be undergoing a predictable internal power
struggle in which the ‘traditionalists’ (principally the ulama) have been
attempting to reassert themselves against the ‘young professionals’.20
Attempts to Islamise the states under PAS control brought constitu-
tionalism and the common law directly into question. Islam is a state as
opposed to a federal subject, and the powers of the different States are
severely circumscribed to the extent that implementation of such a pro-
gramme requires the cooperation of the federal legislature in effecting
constitutional amendments which, as matters stand, cannot obtain the
support of the crucial two-thirds majority in lower and upper houses. In
fact, the federal opposition itself, the Barisan Alternatif (Alternative
Front), inaugurated in 1999 and now replaced in 2008 by the Pakatan
Rakyat (People’s Alliance), is made up of parties that hold directly con-
tradictory views on the relationship between Islam, the common law,
and the constitution. PAS, on the other hand, is restricted by the need
to cooperate with the other opposition parties. And the post 9/11 envir-
onment has generally reduced their appeal in the eyes of the electorate.
This was particularly evident in the federal and state elections of March
2004, when PAS’ position was shown to have seriously eroded. It won
508 ANDREW HARDING
only six seats in Parliament, losing its position as main opposition party
to the mainly Chinese Democratic Action Party (DAP), and also lost
Terengganu and only won its heartland state of Kelantan by the narrow-
est of margins following a recount. In contrast, the BN under the new
Prime Minister Abdullah Ahmad Badawi increased its proportion of the
vote from 54 per cent to 64 per cent. This reversal could be ascribed to
a number of factors, including: PAS’ failure to convince voters of its
moderate intentions; the lack of any consensus between the opposition
parties concerning the Islamic state issue; the subsidence of disquiet
over the economy and the Anwar Ibrahim issue; and the ‘honeymoon’
popularity of the new Prime Minister, who was only the fifth in 47 years
since independence.
The hudud matter has in effect been resolved by the de facto position
that the state hudud laws of Terengganu and Kelantan cannot be en-
forced due to doubts as to their constitutionality. A case in which the
Federal court was petitioned directly on the basis that the hudud law of
Kelantan was beyond the power of a state to enact was taken to the
Federal Court by a back-bench UMNO Member of Parliament and
Kelantanese lawyer, Zaid Ibrahim; it was dropped in 2006 following
the Prime Minister’s intervention. Still, some experiments were per-
formed in the field of Islamic governance within the existing constitu-
tional limitations at the state level, particularly in Kelantan and
Terengganu. These initiatives related for example to restrictions on the
retail sale of food, public performances, and the implementation of a
dress code. In the end, these experiments proved either illusory as with
the hudud law, relatively trivial in their implications, or of short
duration.21
Since the 2004 election there has been an intensified struggle
around the issue of civil and sharia jurisdiction, based on the 1988
amendment to Article 121 of the constitution. While space precludes de-
tailed discussion of the many important and problematical cases dealing
with this crucial jurisdictional issue, suffice it to say that case law cul-
minated in the long-awaited decision of the Federal Court in the Lina
Joy case, which will be discussed in 11.5.
The 2008 elections have, however, turned upside down the political
configuration of Malaysia. The BN lost its two-thirds parliamentary ma-
jority for the first time ever, lost control over five state governments
(Kelantan, Kedah, Penang, Perak, and Selangor), and obtained only 49
per cent of the vote in Peninsular Malaysia. As an indication of opposi-
tion gains, the BN won only one parliamentary seat in the Federal
Territory, whereas the opposition won ten. The opposition parties now
have 82 out of 222 parliamentary seats, of which PAS has 23. Anwar
Ibrahim’s Parti Keadilan is now the largest opposition party. The BN’s
SHARIA AND NATIONAL LAW IN MALAYSIA 509
Freedom of religion
Religious rights are constitutionally guaranteed in terms of the right to
practise and profess any religion in peace and harmony; in the prohibi-
tion of discrimination on religious grounds; in the right of every reli-
gious group to establish and maintain institutions for the education of
children in its own religion; and in the prohibition on requiring a per-
son to receive instruction in or to take part in any ceremony or act of
worship of a religion other than his own.
Article 11(1) provides that ‘[e]very person has the right to profess and
practise his religion and, subject to Clause (4), to propagate it.’ Article
11(4) allows the states to legislate for the control or restriction of the
propagation of any religious doctrine among persons professing Islam.
Thus Article 11, while safeguarding freedom of religion, draws a distinc-
tion between the practice and the propagation of religion. The states have
in fact exercised their right to enact restrictive laws as envisaged by
Article 11(4); and since the states include Penang and Melaka, former
British colonies where Islam is not even the state religion, it seems that
the restriction of proselytism has more to do with the preservation of
public order than with religious priority as such. The restriction of pro-
pagation of non-Islamic religions among Muslims and state control over
the propagation of Islamic doctrine may also serve the purpose of main-
taining social stability.
Article 11 has very much been restricted in its scope by the decision
in the abovementioned Lina Joy case, discussed in more depth below.
In this case a Muslim woman attempted to convert from Islam to
Christianity, but it was ruled she could only do so by an order of the
Syariah Court. In its decision of 30 May 2007, the Federal Court ele-
vated Article 3 to a higher status than Article 11, which provides for reli-
gious freedom.
Article 11(5) creates a further restriction on freedom of religion by
providing that Article 11 does not authorise any act contrary to any gen-
eral law relating to public order, public health or morality.26 Freedom of
religion is, however, bolstered by other provisions. Article 11(2), for ex-
ample, states: ‘No person shall be compelled to pay any tax the proceeds
of which are specially allocated in whole or in part for the purposes of a
religion other than his own.’ Article 11(3) further provides that: ‘Every
religious group has the right (a) to manage its own religious affairs; (b)
to establish and maintain institutions for religious or charitable
512 ANDREW HARDING
purposes; and (c) to acquire and own property and hold and administer
it in accordance with law.’
Similarly, Article 12(1) prevents discrimination on religious grounds
in the administration of public education and scholarships. Article 12(2)
gives every religious group the right to establish and maintain institu-
tions for the education of children in its own religion, as stated above;
the same clause adds that the States or the Federation may establish or
maintain institutions providing instruction in Islam.
Legislation during an emergency, sanctioned by Article 150, and legis-
lation against subversion under Article 149, may not interfere with free-
dom of religion, and may not interfere with the legislative powers of
the states with regard to Islamic law. Thus, primacy is given by the con-
stitution to religious rights even where the security of the state itself is
at risk. This primacy has in effect been endorsed by the Supreme Court
in Jamaluddin Othman, a habeas corpus case in which freedom of reli-
gion under Article 11 was held to override even the power of preventive
detention under the Internal Security Act. The detainee, a Malay/
Muslim who had converted to Christianity, was granted habeas corpus to
secure his release from detention, which had been effected on the
grounds that his alleged attempts to convert Muslims was a threat to na-
tional security.27
[…] Islamic law and personal and family law of persons profes-
sing the religion of Islam, including the Islamic law relating to
succession, testate and intestate, betrothal, marriage, divorce,
dower, maintenance, adoption, legitimacy, guardianship gifts,
partitions and non-charitable trusts; Wakafs and the definition
and regulation of charitable and religious trusts, the appoint-
ment of trustees and the incorporation of persons in respect of
Islamic religious and charitable endowments, institutions,
trusts, charities and charitable institutions operating wholly
within the state; Malay customs, Zakat, Fitrah and Baitumal or
similar Islamic religious revenue; mosques or any Islamic public
places of worship, creation and punishment of offences by per-
sons professing the religion of Islam against precepts of that re-
ligion, except in regard to matters included in the Federal List;
the constitution, organisation and procedure of Syariah Courts
which shall have jurisdiction only over persons professing the
religion of Islam and in respect only of any matters included in
SHARIA AND NATIONAL LAW IN MALAYSIA 513
The courts have attempted28 to clarify the way in which state and feder-
al powers are divided with regard to religion in the 1988 case of Mamat
bin Daud and Others vs. Government of Malaysia. The plaintiffs were
charged under an amendment to the Penal Code, section 298A, which
created a new offence of commission of an act on religious grounds
whose effect was likely to cause disunity or disrupt harmony between
people professing the same or different religions. They were charged
with committing an act likely to prejudice unity amongst Muslims in
that they acted as unauthorised bilal (one who gives the call to prayer),
khatib (one who gives the sermon), and imam (one who leads the
prayer) at Friday prayers. In response, the plaintiffs sought declarations
that section 298A was ultra vires Article 74 of the Federal Constitution
because in pith and substance it dealt with Islam, a state matter, and
was therefore beyond the power of Parliament to enact. On a careful
analysis of section 298A, a lengthy, complex and sweeping provision,
the Supreme Court decided, by a majority of three to two, that the acts
prohibited by the section had nothing to do with public order, a federal
matter, but were directly concerned with religion, a state matter, and
that therefore the plaintiffs were correct.
While matters of civil law, including family law in general, fall under
the jurisdiction of the federal government, Islamic personal and family
law and adat law fall under the jurisdiction of the states (Harding 1996:
61-72). Muslim marriages are regulated by the Departments of
Religious Affairs of the states. Besides satisfying the marriage require-
ments of the sharia, those Muslims who wish to enter into marriage
must also complete administrative procedures and take a marriage
course approved by the State’s Department of Religious Affairs.
Even though Islamic family law matters are the most important af-
fairs in which Syariah Courts are competent to judge, there is no uni-
form Islamic family law for all Malaysian states.37 The most authorita-
tive or exemplary statement of sharia-based family law is provided by
the Islamic Family Law (Federal Territory) Enactments 1984-1994.38
This law has been called an extremely important and guiding ‘landmark
legislation’, based on the siyasah shariyyah (policy based on sharia)
(Kamali 1997: 153-154). Its provisions, although resisted from some
516 ANDREW HARDING
quarters, now form the basis of the law in most parts of Malaysia, with
the exception of Kelantan, Terengganu, and Perak (Kamali 1997: 160;
Ibrahim 1993). The law attempts to provide a better and uniform pro-
tection of property rights of married Muslim women. The law also aims
to act as a model to be followed by the various state laws in ensuring
that a Muslim woman’s right to divorce and her subsequent rights relat-
ing thereto are regulated more fairly and consistently.39
Inheritance
With regard to inheritance issues, Muslims follow uncodified Islamic
law, based on the general rule that women receive half the share of
what men in the same position would. In order to create a fair distribu-
tion of inheritance among all family members, it is usual in a will to
follow the general rule of Islamic law that the testator does not have
free possession of one third of his inheritance. Meanwhile adat, includ-
ing matrilinear adat, is also still followed in inheritance matters.
The regular courts for criminal cases have jurisdiction over all acts pun-
ishable under the Penal Code, including acts which would be
SHARIA AND NATIONAL LAW IN MALAYSIA 519
The Islamic Banking Act of 1983, which emerged from the dakwah
(‘prayer’) movement of the 1970s and gained influence especially since
the creation of the Islamic Development Bank, forms the core of
Islamic banking in Malaysia. The Malaysian Central Bank derived from
this law its competence to supervise the Islamic banks. The
Government Investments Law of 1983 granted the government compe-
tence to hand out state debentures on the basis of sharia principles.
The subsequent creation of Bank Islam Malaysia Berhad (BIMB) was
described by the Minister of Finance at that time as the first step in the
government’s endeavour to give Islamic values a place in the economic
and financial system of the country (Razaleigh 1982). In 1991 the
520 ANDREW HARDING
The constitution contains a bill of rights which follows the standard pat-
tern of 1950s de-colonising constitution-drafting and bears a strong si-
milarity to its Indian equivalent. However, both religious rights and civil
liberties, such a freedom of speech, are hedged around with loosely pre-
scribed exceptions and provisos. For example Article 11, while allowing
freedom of religion, restricts the propagation of non-Islamic religions
among Muslims. The state also assumes control over the propagation of
Islamic doctrine, and restrictions on apostasy for Muslims are regarded
as constitutionally valid and indeed serving the purpose of maintaining
social stability. The problem with these laws is that they are contrary to
the spirit of freedom of religion and equality before the law, and place
the adherents of other religions (or Muslims who hold to unorthodox
religious tenets) at a disadvantage as compared with Muslims (or ortho-
dox Muslims). Thus, in the long term, the maintenance of these restric-
tions may well have the effect of undermining the overarching principle
of religious freedom, which, as may be seen, is a fundamental right that
has historically existed at a higher level, in practice, than other funda-
mental rights. While Malaysia has not signed any of the international
human rights covenants except the CRC and CEDAW, the latter of
which has resulted in the inclusion of gender discrimination as an im-
permissible form of discrimination under Article 8 of the constitution,
which deals with equal protection, it has clearly developed its own dis-
tinctive approach to human rights.48 The language of cultural relativism
‘Asian values’ is never far from the lips of those in power when human
rights issues are being addressed (Thio 1999; Langlois 2001).
Having said this, there have been some positive developments in re-
cent years. In 1999 the National Human Rights Commission Act was
passed, setting up the NHRC as a monitoring body without powers to
deal finally or definitively with human rights concerns. This at least en-
sures a forum in which concerns can be raised and matters investigated
SHARIA AND NATIONAL LAW IN MALAYSIA 521
(Whiting 2003). Moreover, the Malaysian Bar has been unflinching over
several decades in its determination to point out human rights failings
and breaches of the rule of law and judicial independence, usually in ef-
fect leading the civil society charge against authoritarian government.
While one can observe something of a split along religious lines between
Muslim and non-Muslim lawyers, the more remarkable fact is the main-
tenance of long-term solidarity in spite of such internal cleavages.49
11.10 Conclusion
Notes
1 Professor of Asia-Pacific Law, University of Victoria, B.C., Canada. The author wishes
to thank Ng Wei, David Chen, and Nadia Sonneveld for their support in research
and their suggestions, as well as Jan Michiel Otto for his extensive and helpful com-
ments and assistance.
2 This chapter uses the word ‘Malaysia’ to refer to the present-day Federation of
Malaysia. The term ‘Malaya’ is used to refer to the Malay States and the Federation of
Malaya in the period before Malaysia was created in 1963. The term ‘Malay’ is used
for the language and ethnic group of Malay/Muslims living in Malaya/Malaysia.
3 See also Wilkinson 1970: 6 et seq.
4 Adat perpatih was the democratic adat law that was brought to the Malay state of
Negeri Sembilan by immigrants from Minangkabau, West Sumatra. The more com-
mon form of adat was known as adat temenggong. According to adat perpatih, ances-
tral land passes via the female line (i.e. from mother to daughter). According to
SHARIA AND NATIONAL LAW IN MALAYSIA 523
tradition, the adat temenggong, which prevailed in other parts of Malaya, stems from
the same matrilineal community of Minangkabau, but Hindu influences in this case
changed adat to the extent that it now refers mostly to customs based on a patrilineal
system. See also 11.2.
5 I say in general since the relation between adat and Islamic law varied (and still var-
ies) a lot, depending on the state in question. In the state Negeri Sembilan, for exam-
ple, adat played (and still plays) an important role, while Islamic law is more impor-
tant in the state of Kelantan.
6 Singapore, Penang, and Malacca formed the so-called Straits Settlements between
1842 and 1941.
7 It is not easy to precisely establish the origins of Malaysia’s Syariah Courts. Peletz ar-
gues that ‘their precedents and genealogies qua religious symbols and judicial insti-
tutions can be traced back to the early modern period (which extends from the fif-
teenth to the eighteenth centuries)’ (2002: 26).
8 This stipulation, the current Article 3 of the constitution, was originally not part of
the design made by the Reid Commission but was later inserted during the review
process in 1957.
9 Mohammad Hashim Kamali comments that ‘the prevailing climate of opinion in the
judiciary and elsewhere in the higher echelons of Government has not shown any de-
cisive shift of policy to alter the original perception of the secular state as was ex-
pressed in the constitutional debate fifty years ago’ (Kamali 2000: 35).
10 While the Chinese, and to a certain extent the Indians, controlled business life and
the free professions, quotas were introduced to allow for positive discrimination fa-
vouring Malays. In the 1957 Constitution explicit mention was made of this exception
to the principle of equality before the law (Art. 8(5), and more generally in Chapter
X: Government Services).
11 Notably, the Malaysian Chinese Association and the Malaysian Indian Congress.
12 Hereafter there will be some generalisation because it would be too much to distin-
guish and cite all the different stipulations of fourteen jurisdictions for the purpose
of this country study.
13 The reference to this school nowadays has consequences especially for fatwa jurisdic-
tion, although the Syariah Courts in practice also follow the doctrines of the Shafi’ite
school. Even with fatwas it is possible to consider principles of other schools, namely
when this is done for the general interest. A fatwa can also involve adat and in some
states the Council by law has to take adat into consideration when fulfilling its func-
tion. Fatwas are particularly important when it comes to determining the duties of
Muslims. Compare Ahmad Ibrahim (2000).
14 Kamali (2000: 12-13, 64-65) suggests that a possible reason for the ‘disobedience’ of
these states in adopting modernised family law legislation conforming to the origi-
nal federal law of 1984 can be found in the fact that this law was primarily modelled
after the Hanafi Madzhab of Pakistan and India, while most Malaysian states profess
the Shafi’ite tradition. Ibrahim and Joned (1995) suggest that the fact that making
Islamic laws is the prerogative of individual states has resulted in a lack of unifor-
mity, despite attempts made by the federal government to unify the interpretation
and the application of Islamic family law.
15 Compare Harding (1996). During this period the government coalition also retained
the required two-thirds of the majority to amend the constitution.
16 Two members of the opposition also voted for the bill. For further analysis and com-
ments on the hudud issue, see Kamali (1995). This book is summarised in a more ac-
cessible manner in Kamali 1998: 203. Compare Imam 1994: xxix; Ibrahim 1993: 14.
17 An interesting question arises here: what is the basis of political legitimacy in
Malaysia? Is it traditional/Islamic, charismatic, legal-rational, or economic/
524 ANDREW HARDING
pragmatic? One could say that all these aspects are important for legitimacy or per-
haps also that, cynically, those who are in power will use whichever aspect is most
suitable in their situation. But it is undoubtedly true that the traditional/Islamic basis
of legitimacy has long since been detached from the traditional monarchy.
18 CNN, 18 July 2002, see http://asia.cnn/2002/World/asiapcf/southeast/06/18/malay-
sia.mahathir/, consulted September 2, 2002. His successor as Prime-Minister,
Abdullah Ahmad Badawi, made similar comments during the election campaign of
March 2004.
19 Ironically enough, commentators attribute the political survival of Mahathir, who
took over power in 1981 as an advocate of Malay rights, and the BN in the elections
of 1999 to the votes of non-Muslims, which had the effect of compensating for the
loss of Muslim votes to the PAS and other opposition parties. Non-Muslims voters
must have realised that a vote against the BN could have led to the imposition of an
Islamic state by a PAS-led government, although the cooperation of non-Muslims
and non-Malay parties of the ‘Barisan Alternatif’ opposition coalition would have
been necessary to actually gain power.
20 The Sunday Times, Singapore, 4 June 2000. The statutes of the party in the mean-
time have been amended in order to give the traditionalists more power at the state
level. The PAS has also started a debate about the role of women in politics.
21 Although it appears to be an anomaly that Islam is an issue of the states within the
federal structure of a country with a Muslim majority and where Islam is also the re-
ligion of the Federation, representatives of the PAS have admitted in a conversation
with the author that the possibility to experiment and also eventually make mistakes
at state level was actually an important acquisition.
22 Hefner & Horvatich (1997). It is entirely correct to refer to the ‘Islam of Java’, ‘Aceh’
or ‘Malaysia’. Compare Kamali 2000: 3.
23 See http://english.aljazeera.net/news/asia-pacific/2010/01/2010110225838805341.
html, dated 11 January 2010.
24 A prominent Muslim jurist told the author that the word ‘but’ in Article 3 is consid-
ered to be insulting towards Islam and that it must actually be read as ‘and there-
fore’. Compare also Kamali 2000: chap. 3.
25 [1988] 2 MLJ 55. See, however, the contrary more recent case of Meor Atiqulrahman
bin Ishak & ors vs. Fatimah & ors [2000] 5 MLJ 375 and the discussion and citations in
Bari & Shuaib 2006: 5-10.
26 This clause came up in the case Halimatussaadiah vs. Public Service Commission MLJ
[1992] 1: 513, in which it was declared that a disciplinary rule of the government that
prohibited female employees from wearing the (purdah) (clothing covering the entire
body), because it made personal identification impossible, was constitutional. For
more comments and analysis, see also Zakaria 1993: xxv.
27 Minister for Home Affairs vs. Jamaluddin bin Othman, Supreme Court Review (SCR)
[1989] 1: 311; [1989] 1 MLJ 369, 418.
28 See Mamat bin Daud and Others vs. Government of Malaysia [1988] 1 MLJ 119; 1988
LRC (Const) 46.
29 Constitution (Amendment) Act, A885 of 1994, creating the Court of Appeal. See, also
on this article, Jusoh 1991; Ibrahim 1989a: 1; Ibrahim 1989b: xvii.
30 Space precludes the coverage in detail of several important and highly controversial
cases, especially Shamala’s and Subashini’s cases: Shamala a/p Sathiyaseelan vs. Dr
Jeyaganesh a/l C Mogarajah [2003] 6 MLJ 515; Shamala a/p Sathiyaseelan vs. Dr
Jeyaganesh a/l C Mogarajah [2004] 2 MLJ 241; Shamala a/p Sathiyaseelan vs. Dr
Jeyaganesh a/l C Mogarajah [2004] 2 MLJ 648; Shamala a/p Sathiyaseelan vs. Dr
Jeyaganesh a/l C Mogarajah [2004] 3 CLJ 516; Subashini a/p Rajasingam vs. Saravanan
a/l Thangathoray [2007] 2 MLJ 798; Subashini a/p Rajasingam vs. Saravanan a/l
SHARIA AND NATIONAL LAW IN MALAYSIA 525
Thangathoray [2007] 2 MLJ 705; Subashini a/p Rajasingam vs. Saravanan a/l Thanga-
thoray [2007] 4 MLJ 97; Subashini a/p Rajasingam vs. Saravanan a/l Thangathoray
[2008] 2 CLJ 1. See, however, also the case of Indira Gandhi, reported at http://
www.malaysianbar.org.my/legal/general_news/conversion_case_indira_gandhi_gets_
custody_of_her_3_children.html. For further discussion, see Whiting (2008) and
Harding & Whiting (2010).
31 Hamid & Azman 2007.
32 Thio 2007; Lina Joy 2007, text in Bahasa Melayu, see http://www.malaysianbar.org.
my/index.php.
33 Malanjum 2007, para.s 64, 65, 68.
34 Id., para. 84.
35 The Sun 2007.
36 Beech 2007, quoting Malik Imtiaz Sarwar.
37 In a letter from the Sisters in Islam to Prime-Minister Mahathir of August 1997 it was
noted that ‘Malaysia is the only country in the Muslim world in which every state has
independent jurisdiction with regard to religious affairs, which leads to inconsistency
and contradiction in the law, interpretation, and implementation’, cited in Kamali
1997: 155-156.
38 The Federal Territories comprise Kuala Lumpur, the administrative centre Putrajaya,
and the island of Labuan.
39 For non-Muslims, the Law Reform (Marriage and Divorce) Act 1976 unifies the law
with respect to marriage and divorce issues with effect from 1 March 1983. The 1976
act moreover introduces reconciliation organs; these must attempt to solve within six
months marriage problems brought before them by people who wish to divorce.
Section 3(3) explicitly states that the law is not applicable to ‘a Muslim or any other
who is married according to Islamic law nor to a marriage in which one of the par-
ties professes Islam’. Exemptions exist for natives of the states of East Malaysia,
namely Sabah and Sarawak, or for aborigines of West Malaysia whose marriages and
divorces are regulated by native customary law or aborigine customary law. Compare
section 3(4); para. 384 of the 2004 CEDAW report concerning Malaysia; also 1976
Act, sections 55, 106.
40 In their joint letter to Prime-Minister Dr Mahatir, the Sisters in Islam and the
Association for female jurists declared that ‘the amendments made by several states
to the original law have resulted in the man having the exclusive right to decide
whether or not a polygamous marriage will take place.’
41 See part III on the registration of marriages of Muslims.
42 See myGovernment: The Government of Malaysia Official Portal, the part about mar-
riage: accessible via http://www.gov.my/MyGov/Home/.
43 See http://timesofindia.com/articleshow/104860.cms.
44 A ground for divorce for a marriage between two non-Muslims would be conversion
to Islam of one of the spouses during the marriage (1976 Act section 51). Conversion
of a husband would have far-reaching legal implications for the woman who does not
convert herself, particularly in the context of polygamy, for the right to maintenance
and inheritance, and – in the worst case – divorce. The woman does have the right to
request a divorce, on the condition that the petition must be started within three
months after the conversion. In April 2004, in the case of Shamala a/p Sathiyaseelan
vs. Dr. Jeyaganish a/1 C. Mogarajah (Muhammad Ridzwan bin Mogarajah), of 13 April
2004, the court declared itself incompetent to adjudicate custody over the children of
a woman whose husband converted himself and the children to Islam.
45 See Reform of the Islamic Family Laws and the Administration of Justice in the
Syariah System in Malaysia. The memorandum was presented to the Malaysian gov-
ernment in March 1997. The proposal for the memorandum was formulated and
526 ANDREW HARDING
approved during the national workshop under the same name on 4 January 1997;
the information is accessible via: http://www.muslimtents.com/sistersinislam/mem-
orandums/04011997/htm.
46 See Aishah Abdul Rauf vs. Wan Mohd Yusof Wan Othman [1990] 3 MLJ ix. In this case
the Syariah Court of Appeal of Selangor rejected a husband’s request to marry a sec-
ond woman because he could not sufficiently prove that his decision was ‘reasonable
and necessary’. Not long after, the man simply went to the state of Terengganu to
marry his second wife there.
47 This law contains, among others, the following punishable offences: mistakes in wor-
ship (s.3), propagation of false doctrines (s.4), propagation of non-Islamic doctrines
among Muslims (s.5), contempt or public disdain of religious authority (s.9), un-
authorised giving of religious education (s.11), propagation of opinions that contradict
fatwas (s.12), publications of religious writings that are in conflict with Islamic law
(s.13), and even faults in fulfilling the obligation of Friday prayer (s.14) and encoura-
ging others to fail to fulfil religious duties (s.17).
48 It must be noted here that although the constitution assumes equality of sexes in Article
8 and CEDAW is one of the few international human rights conventions ratified by
Malaysia, the country has deviated from these stipulations with regard to testamentary
ownership and the appointment of sharia judges, muftis, and imams. See Thio 1999.
49 Harding & Whiting 2010. This was written as a contribution to the American Bar
Foundation’s project on political liberalism, for which further information can be
found at http://www.americanbarfoundation.org/research/project/32.
50 Compare An-Na’im 1999; Kamali 2000: chap. 15. This approach is reflected in the
published work and the speeches of Anwar Ibrahim. In The Asian Renaissance
(Singapore, Times Publishing, 1996), Anwar frequently refers to the necessity to pro-
mote democracy, civil society, and righteousness, whereby he uses an impressively ex-
tensive series of authors, Muslim as well as non-Muslim, Eastern as well as Western.
Although Anwar does not answer specific constitutional questions, there can be no
doubt that that he is an outspoken supporter of independence of the judiciary, de-
mocracy, and human rights; and there can also be no doubt about his ideas that these
concepts are a significant part of the Asian traditions, including Islamic traditions.
Furthermore, he fiercely rejects Eastern despotism. Recently it had become clear that
the Parti Keadilan Malaysia (the Justice Party), led by Anwar’s wife, Wan Azizah
Ismail, has a principally constitutionalist agenda. Anwar’s opinions probably differ
from Western constitutionalism only in so far as he believes (and perhaps even
wrongly) that constitutionalism is hostile with respect to religion. It could well be
possible, and several commentators have already pointed this out, that the person
who would be best capable of finding a solution to the contradiction between Islam
and constitutionalism, is Anwar. Farish Noor (South, October 2000) even refers to
‘the phenomenon of the reformasi-Islamisasi’ and emphasises the possible explosive
connection between these two concepts.
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12 Sharia and national law in
Mali
Dorothea Schulz1
Abstract
Table of contents
12.1 The period until 1920. The coexistence of diverse
politico-legal orders – a situation disrupted by French
colonial administration 531
Precolonial centralised polities and diverse forms of local
legal practice 531
The early days of French colonial administration 532
12.2 The period from 1920 until 1960. The spread of Islam
in the face of colonialism 533
The consolidation of colonial rule 533
The times of the independence struggle 535
12.3 The period from 1960 until 1985. From Keita’s socialist
single-party rule to Traoré’s military regime 536
1960-1968: Keita’s socialist single-party rule 536
1968-1985: Traoré’s military single-party rule 539
12.4 The period from 1985 until the present. The new appeal
of an Islamic idiom of political and social critique 542
Liberalisation and multi-party democracy under Konaré
and Touré 542
General tendencies of the past ten years 543
12.5 Constitutional law 544
12.6 Personal status and family law 545
12.7 Criminal law 546
12.8 Other areas of law 547
12.9 International conventions and human rights 547
12.10 Conclusion 548
Notes 549
Bibliography 552
SHARIA AND NATIONAL LAW IN MALI 531
exerted their authority in this domain, these matters did not remain
fully outside colonial legislation. French politico-legal control interfered,
for example, in the form of decrees such as the Décret Mendel (1939)
and the Décret Jacquinot (1951), which set the minimum age for mar-
riage and limited the amount of the bride-price, respectively.
Formal adjudication of disputes took place at the level of the district
(cercle) and of the province. The third level of jurisdiction was the Court
of Appeal in St. Louis (Senegal). The French administrator-judges work-
ing in the indigenous courts (Tribunaux Indigènes) relied on both cus-
tomary law (including Islamic law) and modern law; they were sup-
ported in their work by advice from experts (assesseurs) in local legal
norms and practices (Sall 1986; Hazard 1972). Some administrators in-
vested great efforts in compiling and systematising ‘local custom’ as it
appeared before their courts.
In regions with a Muslim majority, one of the two assessors or advi-
sors to the judge was either an expert in Islamic jurisprudence or some
other Muslim notable. As these Islamic experts turned into assessors,
they lost crucial competences and decision-making powers with respect
to the settlement of disputes over inheritance, land use, and slaves.4
Because French magistrates had the authority for decision making in
disputes centring around divorce, land use rights, succession, and so
forth, their role had the effect of severely reducing the political power
of village elders and Islamic notables. That being said, it is likely that a
number of experts in Islamic law and in non-Islamic legal conventions,
by contributing to the standardisation of different customary laws, were
able to enhance their personal powers and to buttress the structural po-
sition of the group they represented. Furthermore, in spite of the see-
mingly overarching powers of colonial administrators, their possibilities
to enforce their rulings were actually quite weak and, by and large, lim-
ited to the administrative centres and the immediate surrounding areas.
Also, one has to keep in mind that, except for the areas where Islam
had been established for centuries, Islamic legal norms and regulations
were often strongly inflected by non-Islamic normative principles, such
as in the domain of inheritance, marriage, and divorce matters.
Accordingly, the endorsement of Islamic norms remained limited to
areas under the influence of powerful lineages of Muslim religious
specialists.
by the former political and religious establishment. The PSP was origin-
ally the more successful political party, but it lost political terrain to its
competitor, the Union Soudanaise-Rassemblement Démocratique
Africain (US-RDA), in the legislative elections of 1957. The latter adopted
a more explicit socialist orientation and had its stronghold among seg-
ments of the population that were considered socially inferior (e.g. descen-
dants of former serfs). Initially, the US-RDA also counted among its ranks
a number of ‘Wahhabi’ activists and merchants.
After the official establishment of the internal autonomy of the
French West African Colonial Territories in 1958, full legislative powers
were transferred to the territorial legislative assemblies, created in the
same year. Mali achieved independence as a member of the Malian
Federation (which then comprised the French Sudan and Senegal); its
first constitution was ratified in January 1959. After the failure and sub-
sequent dissolution of the Malian Federation on 20 August 1960, Mali
was declared an independent nation; its new constitution, adopted in
September 1960, was a slightly revised version of the initial constitu-
tional text.
Islam was not explicitly mentioned in either constitution. Article One
simply states the indivisible, democratic, secular, and social character of
the Malian Republic (Konaré 1982: 160). The legal system also did not
comprise a separate Islamic judicial sector, and sharia did not figure in
any area of codified law. Almost immediately after its independence,
Mali became a member of the United Nations (September 1960).
It must be noted that at the grassrooots level polygamy and other con-
ventions in the sphere of marriage and family relations were never re-
garded as specifically Islamic practices. In most rural and urban zones
of contemporary Mali, physical punishment, repudiation, and other
practices reaffirming women’s inferior status position and rights vis-à-
vis elders and men are commonly accepted. These actions are occasion-
ally attenuated by the intervention of mediators and kin. But the actions
are nevertheless acknowledged as accepted custom. Whether this cus-
tom is defined as Islamic or non-Islamic is of little relevance, except in
the case of urbanites who, influenced by a Saudi Arabia-sponsored mis-
sionary (da’wa) movement, recently adopted an explicit Muslim identity
and distance themselves from others whose ‘un-Islamic’ practices they
546 DOROTHEA SCHULZ
denounce. In other words, over the past twenty years, with the financial
support of donors from the Arab-speaking world and, more recently,
with political liberalisation, Islam has acquired a new political force and
a salience as a symbolic language of legitimacy and normative distinc-
tion. In the course of this process, personal status law has become a
bone of contention.
So far, family law is the only domain of legislation in which Islamic
legal norms constitute an issue for debate. A new bill prepared in 2000
aims at the reform of the 1962 Marriage and Family Law (Code du
Mariage et de la Tutelle). It forms part of the above-mentioned project on
the promotion of democracy and justice in Mali funded by Western do-
nor organisations and intended to enhance the effectiveness and cred-
ibility of the judiciary (see 12.6). The draft law aims to eliminate inter-
nal inconsistencies in the legal code arising from the sometimes con-
flicting principles of Islamic law and of conceptions derived from the
Code Napoléon. The principal issues at stake are the fixing of a maxi-
mum amount of the bride-price, marriage registration, choice of the
form of matrimony (i.e., monogamous versus polygamous), obligation
of obedience to the husband, and choice of the site of residence.
Another goal of the project is to codify as yet unlegislated domains,
such as that of inheritance. Muslim representatives who intervened dur-
ing the publicly staged debates of the draft law in 2000 were guided
not simply by a concern with the incorporation of Islamic legal norms
in the positive law, but by an interest in gaining greater autonomy vis-à-
vis the state in regulating affairs within the Muslim community.
However, the government’s effective neutralisation of Muslim interest
groups in the drafting of a new family law is a clear indication of the
current leadership’s refusal to comply with these aspirations. In spite of
the invigoration of Muslim political forces, their initiatives have not led
to a greater presence or institutionalisation of Islamic legal norms, prac-
tice, institutions or practitioners within the family legislation.
This persistent exclusion is facilitated by the fact that Islamic legal ad-
judication was incorporated into the legal system of the colonial and la-
ter postcolonial state only as one form of customary law, which could be
overruled by the legal principles laid down in the constitution.
The Code Pénal, revised several times since its initial legislation in the
first constitution of independent Mali (September 1960), has not incor-
porated Islamic penal law. The latter also does not feature in the top
priorities of the agendas of Muslim actors who call for the introduction
of the sharia. Over the past eight years, only a handful of Muslim
SHARIA AND NATIONAL LAW IN MALI 547
Neither commercial and banking law nor civil procedural law have been
influenced by Islamic legal conceptions.
Mali ratified the Covenant on Civil and Political Rights (ICCPR, 1966)
on 16 July 1974 (entry into force on 23 March 1976). It signed the
Convention of Elimination of All Forms of Discrimination against
Women (CEDAW, 1979) on 5 February 1985 (ratified on 10 September
1985; entry into force 18 October 1985). And, on 26 February 1999, it
signed and ratified the Convention against Torture (CAT, 1984), which
went into force on 28 March 1999.23 Assessments of the second peri-
odic report regarding CAT24 and of the first periodic report regarding
CEDAW25 expressed concern about the invocability of the covenants
(Art. 2), the persistence of slavery-like practices and hereditary servitude
in the North, and the continued practice of female genital mutilation as
well as the existence of laws discriminating against women with regard
to marriage, divorce, inheritance, and succession.
The 1992 Constitution, together with other legislation, establishes a
number of institutions and structures for the protection and promotion
of human rights in such areas as equality of citizens before the law,
equality of access to the courts, impartiality in decision making. The or-
ganisation of the judiciary should guarantee the independence of
judges, the provision of remedies, and measures for the protection of
citizens’ rights against arbitrary action. However, the basic conditions
that would ensure these rights are far from being realised. The limita-
tions to this realisation do not reside in the legal texts per se, but in the
political and social conditions that pose clear limitations to the applica-
tion of legal provisions.
Mali’s signing of the Platform of Beijing (1994) has led to a politici-
sation of certain governmental measures, such as the campaign to era-
dicate practices of female circumcision. While women’s rights activists
present this practice as a challenge to women’s right to bodily integrity,
its defendants present it variously as an Islamic or customary and
authentic practice. Here again, references to the Islamic origins of this
practice should be interpreted as a political gesture and as an attempt to
548 DOROTHEA SCHULZ
12.10 Conclusion
Notes
benefited from, the policy and discourse of French colonial administration; also sub-
sumed under the rubric of ‘established’ Islam is a wide array of local ritual conven-
tions, as well as beliefs and practices associated with Islamic esoteric knowledge
(Brenner 1993, 2001).
3 Fissions within this group have been reinforced since the 1980s, when young Sunni
intellectuals, who graduated from institutions of higher learning in the Arab-speak-
ing world (the arabisants, cf. Otayek 1993), returned to Mali and entered into compe-
tition with the older generation of Sunni businessmen.
4 One important effect of the imposition of a colonial judicial system was that the for-
mer elite of Islamic scribes, that is, legal experts, were replaced by Sufi sheikhs who
constituted a new, spiritual type of leadership. See Roberts 1991; Sarr & Roberts
1991.
5 The revisions entailed the suppression of the vice-president of government, a modifi-
cation of the national flag, and the replacement of the State Court (Cour d’État) with
a Supreme Court.
6 See e.g. the decree issued on 24 February 1968 to reduce the role of the judiciary (in
this case, the Cour d’Appel) to that of an advisory body (ASAL 1968: 237; Prouzel
1979).
7 Such as the Code de Nationalité (February 1962), the Code du Travail (August 1962),
the Code de Prévoyance Sociale (August 1962), the Code Foréstier (February 1968), the
Code sur l’État Civil (February 1968), the Code Électoral (December 1968), and the
Code de Parenté (July 1973) (Sall 1986: 382f). Sharia-based law did not play a role in
the formulation of these codes.
8 This representation did not acknowledge the existence of non-Muslim minorities
(Christians and those who engage in ‘traditional’ cults); nor did it account for the fact
that Islam was more firmly entrenched in the northern societies of Mali.
9 The containment of Islamic influence was manifest in the field of education.
Traditional and reformist institutions of Islamic learning were not granted the same
status as French-language schools, and some of the reformist schools were integrated
into the national educational system schools (Brenner 2001: 169-173).
10 The restructuring of the administrative organisation aimed at limiting the influence
of traditional political authority by creating party structures at the village level. But
for various reasons (e.g. generational conflicts and the lack of formation, training
and legitimacy of these party structures), the impact of these party structures in
transforming conventional administrative organisation and power structures re-
mained very limited; rather, they contained the seed for the contestation that led up
to the military putsch in 1968 (Prats & Le Roy 1979: 171-173).
11 The fact that women had relatively few possibilities to oppose an arranged marriage
or to leave a husband against the will of their own families was, however, counterba-
lanced by the fact that kin-controlled marriage enhanced the stability of marriages be-
cause it rendered repudiation (whether justified by reference to Islamic or non-
Islamic norms) more difficult. In contrast, today, in particular in urban areas where
elderly control is weakening, the stability of the marriage union and a woman’s possi-
bility to forego repudiation depends to a larger extent on extra-familial resources she
might mobilise in order to enhance her negotiating position vis-à-vis her husband.
12 Similar to the first constitution of independent Mali, the Ordinance allowed for the
existence of multiple political parties. Only the Constitution of 1974 expressly laid
down a single-party system.
13 Many Muslims strongly resented this decision by Moussa Traoré. This illustrates that
although popular support for an Islamic basis of state legislation has increased in ur-
ban areas since the 1980s, the majority of Malian Muslims remained convinced that
Islam should be treated as a personal faith and be relegated to the private realm.
SHARIA AND NATIONAL LAW IN MALI 551
Proponents of a strictly secularist constitutional order and politics were (and still are)
Western-oriented intellectuals and individuals working on behalf of Western donor
organisations (Brenner 1993).
14 Such as changes in taxation; the modification of commercial law to facilitate the de-
velopment of a private commercial sector (ASAL 1969: 270); and the modification of
legal texts that define the status of public enterprises and minimise the central con-
trolling functions of the state (i.e. a planned economy according to a socialist agenda)
and thus facilitate private investment (ASAL 1969: 268f).
15 Exceptions were: (a) the amendment of the criminal code, which provided a peniten-
tiary regime for persons convicted of crimes against public property (1969); and (b)
amendments to the criminal procedure code, which gave the army an investigatory
role comparable to that of judicial police and also invested the criminal chamber of
the Supreme Court with jurisdictional powers over crimes committed by high-rank-
ing party officials (Hazard 1973: 20).
16 The current family bill, placed under considerable public scrutiny in 1999-2001, con-
stitutes a modified version of this draft law. The fact that the draft law has been up
for discussion for thirty years shows that the proposed changes concern highly sensi-
tive issues.
17 Because they addressed the issue of legalising religious parties in most of their inter-
ventions, it seems that their frequently voiced intention to fight for ‘the establish-
ment of Islamic law as the basis of our constitution’ was shorthand for their attempt
to gather a following in a pluralised political field and to gain standing in a landscape
of competing parties.
18 Also, the new constitution stipulates that multipartism cannot be subject to constitu-
tional revision (Diarra 1995).
19 A constitutional court already existed in the form of the constitutional section of the
Supreme Court (Constitution of 1974) or of the State Court (Constitution of 1960).
The novelty in the 1992 Constitution concerns the strengthening of an independent
judiciary. The new constitution provided for a reduction of the powers of both the ex-
ecutive (head of government) and the legislature (president of the assembly) over the
selection of members of the Supreme Court and over the approval/ support of its de-
cisions (Pimont 1993: 468).
20 The constitution establishes a ‘bicephalous’ executive power consisting of the head of
state (Président) and the chief of government (Premier Ministre). It also introduces two
new institutions: the Supreme Council of Regional Entities (Haut Conseil des
Collectivités Territoriales, which bears resemblance to the French parliamentary system
and its Conseil de la République de la Constitution française, and whose members are
elected by direct popular vote to ensure the representation of the regional entities)
and the Conseil économique, social et culturel (with purely consultative functions in the
domain of economic and ‘development’ policy).
21 While many funds from the latter countries are channelled through projects of da’wa
(Arabic, mission, call) and humanitarian aid, Western donor organisations (except for
funds provided by Christian missionary services) generally present their loans as
being directed towards the development of technical infrastructure and, more re-
cently, of civil society and capacity-building.
22 Because these issues are not considered by Muslim authorities to fall into their area
of expertise, it is likely that the establishment of these mediation institutions will not
constitute a bone of contention between protagonists of legal reform based on sharia-
law and their secularist opponents.
23 Other international treaties to which Mali has acceded are the CESCR, CERD, CRC,
and the Rome Statute of the ICC.
552 DOROTHEA SCHULZ
24 The first report to CAT was submitted on 14 August 1979; the second on 3 January
2003.
25 Submitted on 13 November 1986. For the full evaluation of subsequent reports, sub-
mitted on 10 March 2004, see http://daccess-dds-ny.un.org/doc/UNDOC/GEN/N04/
287/17/IMG/N0428717.pdf?OpenElement, on the second, third, fourth, and fifth
reports.
Bibliography
Abstract
The relations between sharia and national law in Nigeria have var-
ied widely from time to time and from place to place within the
country – which after all was first brought under a single adminis-
tration only in 1914. In sections 1-4 of this paper the complex his-
tory of our subject is sketched, culminating in the programmes of
‘sharia implementation’ that began in 1999 in twelve of Nigeria’s
northern states. Sections 5-9 concentrate thematically upon the pre-
sent day. Many details of the incorporation of sharia in the laws
of Nigeria are discussed, including the Sharia Courts and the
Sharia Penal and Criminal Procedure Codes now in place in the
sharia states, the continuing application of uncodified Islamic per-
sonal law and other Islamic civil law throughout the north, the ef-
fects of sharia implementation on women and non-Muslims, and
the constitutional questions the sharia implementation pro-
grammes raise. The conclusion, section 10, discusses the likely
fate of Islamic criminal law in the sharia states, and gives some
reason to think that sharia implementation has on the whole been
a positive development for Nigeria.
Table of contents
13.1 The period until 1920. Partial Islamisation, partial
Christianisation, and colonisation by the British 555
13.2 The period from 1920 until 1965. The making of a
nation; the settlement at independence of the place
of Islamic law 560
Constitutional change 1920 to 1960 561
Change in the administration of Islamic law in the Northern
Region 564
The First Republic 567
13.3 The period from 1965 until 1985. Military coups, civil war,
and the sharia debate of 1976-1978 569
Rule by the military, civil war, and the return to civilian rule 569
The sharia debate of 1976-1978 571
Return to military rule 572
13.4 The period from 1985 until the present. Return to civilian
rule at last; sharia implementation in twelve northern
states 573
Constitutional developments 573
Sharia and national law, 1985-present 574
13.5 Constitutional law 577
Sharia in Nigeria’s constitution 578
Establishment of inferior Sharia Courts 579
Expansion of Sharia Court of Appeal jurisdiction 580
Enactment of other elements of the sharia implementation
programmes 581
The ‘state religion’ question 584
13.6 Personal status, family, and inheritance law 585
13.7 Criminal law 589
13.8 Other legal areas, especially economic law 593
13.9 International treaty obligations and human rights 598
Criminal law 599
Women 600
Non-Muslims 601
13.10 Conclusion 602
Notes 606
Bibliography 609
SHARIA AND NATIONAL LAW IN NIGERIA 555
The borders of present-day Nigeria were defined during the late nineteenth
and early twentieth centuries, in the course of imperialist competition among
Britain, France, and Germany for colonies in West Africa. Nigeria, a British
colony, emerged as such in 1900, except that its eastern territories were
augmented after World War I by accessions from the ex-German Cameroons.
Nigeria was governed by the British until 1960, when it became an
independent nation. It was then organised as a federation of its Northern,
Eastern and Western Regions. It has since been divided into 36 states plus
the Federal Capital Territory of Abuja. Its population in 2006, according to
the census then taken, was about 140 million, the largest in Africa by far. Its
ethnic diversity is extreme: the World Factbook conservatively says there are
‘more than 250 ethnic groups’; the linguists list over five hundred living
languages.2 There are however three regional linguae franca, corresponding
to the three largest ethnic groups: Hausa in the North, Igbo in the East, and
Yoruba in the West. Moreover there has been a substantial dispersion of peo-
ple of all ethnic and linguistic backgrounds throughout the country, and
English, Nigeria’s official language, is also widely spoken. According to the
World Factbook, about 50 per cent of Nigeria’s population is Muslim, 40 per
cent Christian, and 10 per cent followers of African traditional religions. But
these numbers are estimates only, as no accepted census since 1958 has
gathered data on religious affiliation. Muslims predominate in the North,
Christians in the East and West, although again there has been a substantial
dispersion of people of all religious persuasions throughout the country.
In the early years of the nineteenth century, the territory which became
Nigeria was occupied by a heterogeneous assortment of peoples at
many different stages of cultural and political development. Some – for
instance the Yoruba and Benin kingdoms in the southwest and the
Muslim emirates in the north – had strong central authorities whose
writs ran far; most others were much more loosely and locally orga-
nised. Trade flourished along camel, donkey and headload routes criss-
crossing West Africa and extending northwards across the Sahara and
eastwards across the Sahel to the Nile. Trade along these routes in-
volved some peoples but passed many others by. Warfare and slave-raid-
ing were common. Slaves were traded within the country, and also ex-
ported, from the north to other parts of West Africa and across the
556 PHILIP OSTIEN AND ALBERT DEKKER
desert to North Africa, and from the south to European slave traders at
the Atlantic coast. From the end of the fifteenth century, Portuguese
and later Dutch, French, and British merchants had established trading
posts on the coast, where for three centuries the Atlantic slave trade
thrived. But until the mid-nineteenth century European penetration
northward into or beyond the mangrove swamps and rain forests of the
coastal region was virtually nil, inhibited by disease. As the saying went:
‘The Bight of Benin, oh the Bight of Benin, where few come out though
many go in!’
in the south, the high plateau in the centre which now has Jos as its ca-
pital, and scattered pockets of peoples elsewhere. With these exceptions,
throughout the North
Islamic law […] was still near its highest degree of practical ap-
plication. Custom, if not entirely eradicated, had been pushed
into the background, and the only existing tribunals were those
of the qadis [Hausa: alkalis4] who were competent in all matters,
including penal law. Only the customary land law remained va-
lid and was enforced by the councils of the sultan and of the
emirs (ibid).
British penetration of the Nigerian interior began with the second jour-
ney of Mungo Park across West Africa from Senegambia (1805-1806).
Park passed through a slice of Nigeria on his way down the Niger River
in 1806, but he died at Bussa before reaching the sea. It was only with
the visits of Hugh Clapperton and his colleagues, first southward across
the desert from Tripoli to Borno, Kano, Sokoto and back (1822-1825),
and then from Badagry on the coast northward to Kano and Sokoto
again (1825-1827), that real knowledge of the country began to be
gained. British explorers then quickly confirmed the course of the
Niger from Bussa to the sea, and its relation to the lower parts of the
River Benue (1830-1831). But repeated attempts to sail or steam up the
Niger/Benue system were frustrated by extremely high death rates from
malaria. Finally, in 1854, William Baikie led an expedition up the Niger
with no loss of life, protecting his men by administering quinine; this
pioneering prophylactic use of quinine against malaria was a turning
point in the European penetration of Nigeria and indeed of Africa. At
the time of Baikie’s expedition, another of the great European explorers
of Africa – Heinrich Barth, in the service of the British Foreign Office –
was nearing the end of his extended visit to the northern parts of the
country. Like Clapperton on his first visit, Barth came south across the
desert from Tripoli, spending five years (1850-1855) travelling in the re-
gion from Borno and Adamawa in the east to Kano, Katsina, Sokoto,
Gwandu and all the way to Timbuktu in the west. Barth’s Travels and
Discoveries in North and Central Africa (1857-1859, five volumes) is one
of the great works of scientific observation and analysis of the nine-
teenth century.
From the mid-nineteenth century, the British gradually extended their
influence into Nigeria. In 1849 and 1852 they declared protectorates
over the Bights of Benin and Biafra, at the southern coast. In 1861 they
annexed Lagos. Trade with the interior (notably for palm oil, used
among other things to lubricate the industrial revolution in Britain),
Christian missionary activity, and political control, all gradually
558 PHILIP OSTIEN AND ALBERT DEKKER
The British found no Islamic courts in this region when they took over,
nor were any established by them: ‘no specifically Muslim court nor
any formal application of Islamic law is known throughout the South,
even in those areas where the proportion of Muslims is high’ (ibid).
This has remained true until quite recently. The establishment, begin-
ning in 2002, of ‘Independent Sharia Panels’ in some Western cities, is
a subject to which we shall return below.
Several points are worth noting. (1) While Southern politicians were far
from satisfied with progress under the Richards Constitution, the
Northerners struggled to master the new ways and to think how they
would find enough qualified Northerners to fill all the posts that loom-
ing self-government would soon open up. (2) The tendency towards re-
gionalisation is clear; this became full-blown federalism in 1954. (3) Of
the twenty unofficial members of the new central Legislative Council
that were nominated by regional bodies, nine – almost half – came
from the North. This incipient predominance of the North in the na-
tional councils was in recognition of its predominance in size and more
especially in population, but it was a matter of grave concern in the
East and West.
c. The Macpherson Constitution, 1951. This was the first Nigerian con-
stitution drafted in a process which included Nigerians themselves,
starting with village, district and regional meetings, continuing with a
General Conference in Ibadan in January 1950, and culminating in de-
bates in the Provincial Councils, the Northern House of Chiefs, and the
central Legislative Council. The result was the new constitution promul-
gated in July 1951.
SHARIA AND NATIONAL LAW IN NIGERIA 563
d. The Lyttleton Constitution, 1954. The 1951 constitution was widely un-
derstood to be a stepping-stone towards fuller democracy and self-gov-
ernment. Several crises hastened both its demise and the tendency to-
wards a more robust federalism. One of these was precipitated in Lagos
in early 1953, at a sitting of the House of Representatives, when a dis-
cussion of the timing of Independence threw the House into an uproar.
The Northern standpoint – no definite date to be set yet – prevailed.
The Northern members were then roughly treated by mobs in Lagos
and all along their train-ride home, and a few weeks later serious fight-
ing, rooted in the trouble in Lagos, broke out between Hausas and
Igbos in Kano. This was the first major crisis of interethnic violence
since the British occupation; unfortunately it presaged much more of
the same to come. Northern leaders, much disturbed, seriously contem-
plated secession from Nigeria, but were deterred, it is said, by their lack
of access to the sea. The Northern House of Assembly instead de-
manded a new constitution giving the regions much more authority
and the central government practically none. Conferences in London
(1953) and Lagos (1954) resulted in a new constitution popularly named
after the then Colonial Secretary, Oliver Lyttleton:
– Nigeria officially became a federation of its three regions. Wide leg-
islative, executive, and judicial powers were transferred to the re-
gions; exclusive competence over a restricted list of subjects was re-
served for the federal government.
– ‘Official’ members almost completely disappeared from the regional
Houses of Assembly and the federal House of Representatives,
which, except in the North, were now elected directly; in the North
564 PHILIP OSTIEN AND ALBERT DEKKER
‘electoral colleges’ based in the Native Authorities were still used ex-
cept in some urban areas. In all regions the members of the federal
House of Representatives were elected independently of the regio-
nal Houses of Assembly.
– Premiers were appointed in each region, from the party command-
ing a majority in the House of Assembly. The first Premiers were
Nnamdi Azikiwe in the East, Obafemi Awolowo in the West, and
Ahmadu Bello, Sardauna of Sokoto, in the North. The Premiers, re-
sponsible to the Houses of Assembly, took over the presidencies of
the regional Executive Councils from the British Governors when
regional self-government was achieved in 1957 (in the East and
West) and 1959 (in the North).
– New High Courts were established for each region, with judges ap-
pointed by the regional governments. The regional Houses of
Assembly were empowered to establish by law such other courts as
they deemed expedient.
– At the centre, most British officials were withdrawn from the
Council of Ministers in 1954; full Ministerial control, with a new
federal Prime Minister at the head of the government, was achieved
in 1957. The first Prime Minister was Abubakar Tafawa Balewa, the
leader in the House of Representatives of the predominant
Northern political party, the Northern Peoples Congress. Tafawa
Balewa subsequently achieved international fame as the first leader
of independent Nigeria.
From 1906 appeals were allowed from courts of lower grades to the
Grade A courts of the emirs and chiefs. Until 1933 there were no ap-
peals outside the Native Court system: British control was through the
supervisory and quasi-appellate jurisdiction of the British administrative
officers. The only other form of control exercised by the British was
over the power of emir’s courts to pass death sentences, which were
made subject to review by the Governor. This was indirect rule, as ap-
plied to the Native Courts, at its height, involving, in the North, only
the most minimal interference by the British in the administration of
Islamic law.
This changed in 1933, when for the first time appeals were allowed
from the Native Courts to the British Magistrate’s and High Courts, a
move designed to integrate the native and British courts. But there was
an important exception:
The result of all this pressure was ‘The Settlement of 1960’ (Ostien
2006: 224-231), worked out and agreed to in general terms during 1958
and implemented in a spate of legislation all coming into operation on
30 September 1960, literally on the eve of Independence. Concluding
that the North should keep up with the pace set by the Eastern and
Western Regions in the race for independence, although it was less
‘ready’ than they, and that Northern independence, when it came,
should after all be in federation with the East and West, the North’s
Muslim ruling class agreed to reform the legal and judicial systems of
the Region, most notably by abrogating all the then-prevailing systems
of criminal law, including Islamic criminal law, in favour of new Penal
and Criminal Procedure Codes applicable in all courts of the Region to
all persons without regard to religious or ethnic affiliation. Islamic per-
sonal law, and other Islamic civil law, continued in force for application
in the Native Courts as appropriate, but parted company at the appellate
level. Cases involving Islamic personal law went to the new Sharia
Court of Appeal, whose jurisdiction was limited essentially to such
questions. Cases involving other Islamic civil law went to the new
Native Courts Appellate Division of the High Court. The Moslem Court
of Appeal was abolished. The judicial powers of the emirs were cur-
tailed; in subsequent years these powers were abolished completely.
These concessions were balanced, to some degree, by the new prestige
and privileges accorded to the Sharia Court of Appeal. It was made a
permanent court with a standing membership and given a status
equivalent to the Regional High Court. Its judgments, on matters with-
in its jurisdiction, were made final and unappealable to any other court.
Its jurisdiction was subject to extension beyond personal law matters, to
questions of other Islamic civil law, at the instance of the parties to par-
ticular cases. Perhaps most importantly, its judges were given a seat on
the Native Courts Appellate Division of the High Court, so that the
North’s Muslim jurists had a formal role in the application and develop-
ment of all the law applied in the Native Courts, not limited to Islamic
law. Beginning in 1959 and in the years following independence a huge
effort went into making these new arrangements work properly (Ostien
2007: I, 57-133); and until the Settlement of 1960 fell apart in 1979, it
seems that they actually did.
Rule by the military, civil war, and the return to civilian rule
The military takeover proceeded in stages. On the night of 14-15 January
1966, a group of army majors, mostly Igbo by tribe, carried out coordi-
nated assassinations of the Premiers of the Northern and Western
Regions (Ahmadu Bello and Samuel Akintola), several other politicians,
and a number of fellow-officers from the North and West. They also kid-
napped and later killed the federal Prime Minister, Abubakar Tafawa
Balewa. The next day the majors declared their allegiance to the General
Officer Commanding, Major-General Aguiyi-Ironsi, also an Igbo but ap-
parently not involved in the initial plot. President Azikiwe was out of the
country at the time. On 16 January the Acting President, with the backing
of the Council of Ministers, handed over administration of the country to
the Armed Forces with Aguiyi-Ironsi at the head. The parts of the consti-
tution relating to the legislative and executive branches of the federal and
regional governments were suspended, the politicians were thrown out
of office, and Military Governors were appointed for each region.
Legislation thenceforward was by decree (federal) and edict (regional).
The courts continued to function more or less as before.
Besides being an Igbo, Aguiyi-Ironsi pursued some unpopular poli-
cies, including dissolution of the regions and transformation of Nigeria
into a unitary state. In July 1966, before this went very far in practice,
there was a second coup within the military, this time led by Northern
officers, in which Aguiyi-Ironsi and a number of other Igbo officers
were killed. A young Northerner, Lieutenant-Colonel (later General)
Yakubu Gowon, was installed as the new head of the Federal Military
Government, and the federation was restored. Subsequently, in many
parts of the North, there were pogroms against Igbos, precipitating a
massive migration of Igbos back to the East.
The situation finally descended into civil war in mid-1967. On 30
May, Lieutenant Colonel Chukwuemeka Ojukwu, the Military Governor
of the Eastern Region, declared the Region’s secession from the
Federation and its independence as a new nation under the name of
‘The Republic of Biafra’. When discussions aimed at reversing this de-
claration went nowhere, the Federal Military Government commenced
hostilities on 5 June. The war, which resulted in perhaps a million
deaths, mostly in the East, ended in 1970 with the defeat of Biafra and
its reincorporation into the country. Rule by the military continued.
One important by-product of the crises of 1966-1967 was the subdivi-
sion, so much talked of for such a long time, of Nigeria’s regions into
570 PHILIP OSTIEN AND ALBERT DEKKER
smaller states. In May 1967, in a futile attempt to stave off Eastern se-
cession, General Gowon divided the country into twelve states, six of
them in the North. This exercise was repeated in 1976, when seven ad-
ditional states were created, four in the North. This process made the
formerly monolithic North, in particular, much more palatable to the
rest of the country. All the new states were legal clones of the regions
from which they came, the laws and institutions of the old regions be-
coming the laws and institutions of the new states carved out of them,
with much scrambling to staff all the new institutions thus created in
the new states. State-creation had important effects on the administra-
tion of Islamic law in the states of the ex-Northern Region, to which we
shall return shortly.
After the civil war General Gowon promised the early return of the
country to civilian rule. Fulfilment of this promise always seemed to be
put off, however, and, finally losing patience with the delays and with
the mounting corruption throughout the government, in July 1975 an-
other group from within the military deposed Gowon and replaced him
as head of state with General Murtala Mohammed. In addition to taking
drastic steps to combat corruption, Murtala quickly established a sche-
dule for transition to civilian rule, and took the first step: appointment
in late 1975 of a Constitution Drafting Committee (CDC) charged with
preparing a new draft constitution for later consideration by a
Constituent Assembly. Murtala was assassinated in February 1976, in
yet another attempted coup from within the military, which this time
failed. Murtala’s successor was his second in command, General
Olusegun Obasanjo (who subsequently served as Nigeria’s elected presi-
dent from 1999 to 2007). Obasanjo stuck to Murtala’s transition sche-
dule, handing the country back to an elected civilian government on 1
October 1979, under the new-modelled constitution of 1979.
The 1979 constitution preserved the federal structure of Nigeria –
now with nineteen states plus the new Federal Capital Territory of
Abuja (the capital was finally moved from Lagos to Abuja in 1991). But
it made important changes in the system of government, the chief of
which was to switch from the Westminster style inherited from Britain
to a presidential system modelled on the United States. This change ex-
tended also to the state governments, so that in addition to an indepen-
dently-elected president for the federation, with extensive executive
powers laid down in the constitution, each state now also had an ‘execu-
tive governor’ elected independently of its House of Assembly. The new
constitution also entrenched local government reforms decreed by the
Military Government in 1976, guaranteeing a ‘system of local govern-
ment by democratically elected local government councils’ (Art. 7); this
was the final death-knell for emirate administration in the North. Many
other adjustments were made. All of Nigeria’s subsequent constitutions,
SHARIA AND NATIONAL LAW IN NIGERIA 571
maintaining their boycott for almost three weeks; only the intervention
of the Head of State (Obasanjo) persuaded them to return. The
Assembly then quickly wrapped up its work, adjourning finally on 5
June. After some further adjustments the constitution was officially en-
acted by a decree of 21 September 1978, to take effect on 1 October
1979.
State Sharia Courts of Appeal were indeed provided for, ‘for any
state that requires it’ (Art. 240(1)); this was balanced by also allowing
new Customary Courts of Appeal ‘for any State that requires it’, to
which appeals in cases decided under customary law might be directed
(Art. 245(1)). But the judgments of neither of these types of court were
any more final, even in the fields of Islamic or customary personal
law; all their judgments were made appealable to the federal Court of
Appeal and thence to the Supreme Court. Thus the long-standing right
of Muslim courts in the North to finally and autonomously decide all
issues of Islamic personal law was lost. The possibility of extending
Sharia Court of Appeal jurisdiction to questions of other Islamic civil
law at the instance of the parties to particular cases was also lost. The
right of judges of the Sharia Courts of Appeal to sit with judges of the
High Courts to decide all other appeals from the Native Courts was
also lost. In sum, the single high Muslim appellate court of days gone
by, with wide territorial jurisdiction, finality in its judgments, and a
voice in the decision of appeals by the High Court, was gone, replaced
by many lesser offspring: no longer even clones of the former
Regional Sharia Court of Appeal, they were lesser not only in their ter-
ritorial reach and in their dignity, but also in their jurisdiction, powers,
and autonomy. As the Muslims saw it, these new losses for Islamic
law in Nigeria were the result, not of a negotiated settlement volunta-
rily entered into by the Muslim leadership, as in 1960, but of a humi-
liating defeat at the hands of Nigeria’s Christians. As we shall see, var-
ious attempts were made in subsequent years, through the courts and
the constitution, to repair the damage, until finally, in 1999, Zamfara
State, seizing on a constitutional loophole, took the debate in a whole
new direction.
Constitutional developments
General Buhari is famous for his ‘War Against Indiscipline’, including
the military tribunals he set up to pursue the recovery of public prop-
erty looted during the Shagari era and to prosecute those who had sto-
len it. Many politicians were arrested and languished in prison awaiting
trial; those tried and convicted were sentenced to serve long terms. But
the tribunals became notorious for their arbitrary and highhanded beha-
viour, to the point that the Nigerian Bar Association instructed its mem-
bers not to appear before them. Buhari’s initial popularity faded as he
resorted to ever more drastic methods to stifle criticism. It is said that
the last straw was a threatened investigation into contracts awarded by
the Ministry of Defence, which if pursued would have implicated senior
military officers (Alli 2001). However that may be, in August 1985
Buhari was deposed by yet another coup from within the military, and
replaced by General Ibrahim Babangida.
Babangida, like Murtala Mohammed a decade earlier, laid down a
schedule for return of the country to civilian rule, complete with an-
other Constituent Assembly convened (1988) to revise the 1979 consti-
tution. But the last stage of Babangida’s transition programme, the pre-
sidential election of 1993, was botched, and the country fell back into
the hands of the military, this time under its worst tyrant to date,
General Sani Abacha. Under the reign of Abacha (1993-1998), Nigeria
drifted deeper into a morass of crime, corruption, and violence, result-
ing in its increasing international isolation. The 1995 hanging of hu-
man rights activist Ken Saro-Wiwa and eight of his companions, by or-
ders of Abacha, led to widespread international condemnation. Nigeria
was suspended as a member of the British Commonwealth and was tar-
geted by economic sanctions imposed by the European Union among
others. Abacha too announced a schedule for return of the country to ci-
vilian rule, convening yet another Constitutional Conference (1994-
1995) for revision of the constitution, but he died in office before his
sincerity on this point was tested.
Abacha died in June 1998. His successor was Major-General
Abdulsalami Abubakar. Although Abubakar initially lacked even a modi-
cum of support or legitimacy, and people feared for a continuation of
the military dictatorship, he quickly took decisive steps towards the re-
covery of the Nigerian democracy (Nzeh 2002: 40-41). He released poli-
tical prisoners, the international sanctions were lifted, and what many
574 PHILIP OSTIEN AND ALBERT DEKKER
consider to be Nigeria’s freest and fairest elections ever were held, to all
local, state, and federal offices. On 29 May 1999, power was transferred
to the new state governors and the new president, Olusegun Obasanjo.
The 1999 constitution, which came into force the same day and under
which the country is still governed, was essentially the 1979 constitu-
tion reinstated.
Nigeria is now continuing its longest period of uninterrupted civilian
rule since Independence. Elections were held as scheduled in 2003;
Obasanjo was returned to power for another four years. Elections were
again held as scheduled in 2007. Although these elections were widely
condemned as badly flawed, the presidency changed hands peacefully
for the first time in Nigeria’s history, and election tribunals, convened
according to constitutional processes, have dealt with the irregularities
apparently unswayed by political considerations. The new president,
Umaru Yar’Adua of Katsina State, has pledged himself and his govern-
ment to respect and enforce the rule of law.
questions of Islamic law where all the parties are Muslims’; but neither
the Babangida nor the Abacha constitution ever came into force. When
General Abubakar returned Nigeria to civilian rule in 1999, he disre-
garded the Babangida and Abacha constitutions almost entirely, simply
reinstating the 1979 constitution (with some amendments not affecting
our point here). The position looked hopeless.
It was at this point that Alhaji Ahmad Sani came into the picture.
Sani was elected Governor of Zamfara State in the governorship elec-
tions held on 9 January 1999 – the first such elections after sixteen
years of military rule. Zamfara State, in Nigeria’s far north, has a predo-
minantly rural population of about three million, of which 90 per cent
or more are Muslim. Governor Sani was its first elected governor, the
state only having been created (out of Sokoto State) in a new round of
state-creation decreed by Sani Abacha in 1996. Governor Sani says that
during his campaign,
In any town I went to, I first started with kafaral, which is chant-
ing Allahu Akbar10 thrice. Then I always said, ‘I am in the race
not to make money, but to improve on our religious way of wor-
ship, and introduce religious reforms that will make us get
Allah’s favour. And then we will have abundant resources for de-
velopment’ (Tell Magazine, 15 November 1999: 19).
This promise was little noticed outside Zamfara during the campaign.
But after his inauguration on 29 May 1999, Governor Sani proceeded
to make it good – at least as to the religious reforms – and thus began a
new chapter in the history of Nigeria’s Muslims and of their relations
with their non-Muslim neighbours and compatriots.
‘Religious reforms that will make us get Allah’s favour’. By this
Governor Sani did not mean reforms of the religion, of Islam. He
meant reforms of the laws and institutions of Zamfara State, to bring
them more into conformity with Islam – in particular with Islamic law.
‘Sharia implementation’, as the reforms quickly came to be called, has
been effected primarily by legislation at the state and local government
levels, aimed at making the legislating jurisdictions, in various ways,
more ‘sharia compliant’ than they had formerly been. After Zamfara
showed the way, eleven other states – Bauchi, Borno, Gombe, Jigawa,
Kaduna, Kano, Katsina, Kebbi, Niger, Sokoto and Yobe – followed with
similar legislative programmes. Here is a summary of what has been
done:
– The principal point conceded by the Muslims in the Settlement of
1960 – the abrogation of Islamic criminal law – has been re-
claimed. Relying on their constitutional power to legislate on crim-
inal matters, and their constitutional right to freely practice their
576 PHILIP OSTIEN AND ALBERT DEKKER
Not all the sharia states have done all of these things, and what has
been done has been done differently from state to state. Still, taken to-
gether, these interlocking measures – in theory at any rate – have re-
stored the application of Islamic law to Muslims, in the states that have
enacted them, to a state of completeness and a degree of autonomy
from the ‘English’ legal system, that it has not had for over a century.
In practice, of course, things have not always worked out as hoped.
Extensive documentation of what has been done can be found in Ostien
2007.
Governor Sani’s announcement of his sharia implementation pro-
gramme exhilarated Nigeria’s Muslims, and produced tremendous pres-
sure on the governments of other northern states to follow suit. But it
aroused fear and loathing among Christians, who expected the worst;
SHARIA AND NATIONAL LAW IN NIGERIA 577
civil war was even predicted by some (Barends 2003: 19; Ostien 2002:
172-73). Everyone’s worst fears seemed to be confirmed by the first am-
putation of a hand for theft already in March 2000, and then by the
stoning cases of Safiyatu Hussaini (2001-2002) and Amina Lawal
(2002-2003), which caused an uproar around the world.13 In Nigeria
serious fighting, killing and destruction of property, sparked off directly
by agitation for and against sharia implementation, did break out, in
Kaduna State, in February 2000, leaving hundreds, perhaps thousands,
dead. Subsequent lesser outbreaks of violence elsewhere in the North,
in the first year or two after sharia implementation started, perhaps re-
sulted from it in part, and in part from all the other causes of inter-reli-
gious and inter-ethnic strife that have rankled for many years (see e.g.
Boer 2003; Ostien 2009). Since those early days, however, the clamour
has died down completely, to the point that sharia implementation was
a non-issue, virtually never mentioned, in the state and federal election
campaigns of 2007. Some of the reasons for this will be discussed
below.
It remains to mention the ‘Independent Sharia Panels’ (ISPs) estab-
lished in the South in the wake of sharia implementation in the North.
As we have seen, there has never been any state-sanctioned application
of Islamic law in the South. With no chance of changing this through
legislation, Muslims in several southern cities (e.g. Lagos, Ibadan, and
Ijebu-Ode) have set up what amount to private arbitration panels, to ap-
ply Islamic law in the settlement of disputes submitted to them by par-
ties consenting to their jurisdiction and agreeing to abide by their judg-
ments. These panels have gained recognition and status through the in-
volvement of such national bodies as the Supreme Council for Islamic
Affairs and the Supreme Council for Sharia in Nigeria. Intended pri-
marily to resolve private disputes, especially in the field of personal and
family law, the panels have sometimes also been drawn reluctantly into
application of the penal law as well. In one famous case a self-confessed
fornicator submitted himself to the ISP in his city, demanding the hu-
dud punishment for his sin. Evidently never having been married, he
was duly given his one hundred strokes of the cane. One wonders what
would have happened had he been a married man.14 Whether the
courts would enforce the judgments of the ISPs, if asked to do so, is
not known.
Supreme Court, the federal Court of Appeal, the state and federal High
Courts, and the Customary Courts of Appeal. Thus, they are superior
courts of record (Art. 6). The salaries of their kadis are set by the
National Assembly and paid out of the Consolidated Revenue Fund of
the federation (Art. 84). Their Grand Kadis (chief judges) may adminis-
ter the oaths of office taken by state governors (Art. 185). Their Grand
Kadis also serve on the National Judicial Council and the State Judicial
Service Commissions, and all kadis may be (and many are) appointed
to serve on Election Tribunals (IIId and VIth Scheds.). The Sharia
Courts of Appeal and their kadis are familiar and accepted features of
Nigeria’s judicial landscape.
The existence of Sharia Courts of Appeal implies the existence of
courts inferior to them in which Islamic law is applied and from which
appeals to them may be taken. These were the North’s Native Courts,
which in 1967-1968 were reconstituted as ‘Area Courts’. As we have
seen, from 1960 the parts of Islamic law applied in these courts was
limited to Islamic personal law and other Islamic civil law, Islamic crim-
inal law having been abrogated. All appeals involving Islamic personal
law went to the Sharia Courts of Appeal. Most appeals involving other
Islamic civil law went to the High Courts until 1979, and all did there-
after. Since 1999-2000, in the twelve sharia states, the inferior courts
in which Islamic law is applied have been reorganised once again: the
Area Courts have been abolished and replaced by ‘Sharia Courts’,
charged to apply the full range of Islamic law, civil and criminal, to
Muslims. Appeals from the Sharia Courts in all types of cases have
been directed to the Sharia Courts of Appeal.
(a) )
(b) [specified questions of Islamic personal law, e.g. marriage,
(c) divorce, guardianship, inheritance, etc.]
(d)
(e) – [any other question of Islamic personal law at the instance
of Muslim parties to particular cases]
The question is whether subsection (2) lays down the maximum juris-
diction any Sharia Court of Appeal can have, or whether it lays down
the minimum only, the states being free, under the italicised clause of
subsection (1), to add any further jurisdiction they please. If the former,
then the sharia states, by expanding the jurisdiction of their Sharia
Courts of Appeal to matters well outside the bounds of Islamic personal
law, have acted unconstitutionally. If the latter, then the sharia states
have found a brilliant bypass to the constitutional roadblock, set up in
1979, which the North’s Muslims then spent twenty years trying to
remove.
SHARIA AND NATIONAL LAW IN NIGERIA 581
If Article 277 is read by itself, the position of the sharia states looks
strong. If it is read in the light of its history and of the rest of constitu-
tion, the position looks much weaker. Article 277 entered the constitution
as Article 242 of the 1979 constitution, in identical terms except for a
small difference in the wording of subsection (2)(e). There is no question
but that the drafters of the 1979 constitution intended to limit Sharia
Court of Appeal jurisdiction to questions of Islamic personal law only,
and that the insertion of the italicised clause of subsection (1) was a
draftsman’s error that somehow escaped detection (Ostien 2006: 248-
252). The other articles of the constitution dealing with the Sharia Courts
of Appeal relentlessly use the phrase ‘Islamic personal law’. To take just
one example, the class of cases in which appeals lie from the Sharia
Courts of Appeal to the federal Court of Appeal is defined as ‘civil pro-
ceedings before the Sharia Court of Appeal with respect to any question
of Islamic personal law which the Sharia Court of Appeal is competent to
decide’ (Art. 244(1)); but it cannot have been the intention to leave unap-
pealable other types of questions that the state Houses of Assembly, if
they were allowed, might empower their Sharia Courts of Appeal to de-
cide. The High Courts of two states have already held that expansion of
Sharia Court of Appeal jurisdiction beyond questions of Islamic personal
law is unconstitutional.15 In those states the old pattern has returned,
appeals from the Sharia Courts in Islamic personal law cases going to
the Sharia Courts of Appeal, appeals in all other cases going to the
High Courts. More of the same is likely as time goes on.
We consider briefly the authority of the sharia states under this provi-
sion to enact four other elements of their sharia implementation
programmes.
582 PHILIP OSTIEN AND ALBERT DEKKER
that the term ‘Area Court’ will be read to include the new Sharia Courts
as well. This exemption recognises the continuing duality of Nigeria’s
court systems and the continuing applicability, in the latter-day ‘native’
courts, of Islamic law and native law and custom, including the law and
custom relating to procedure and evidence.
Criminal matters are a different question. The Evidence Act says that
the North’s Area Courts (we presume Sharia Courts are included), in
criminal causes or matters, are to be guided by its provisions, except that
they are bound by six specific sections all relating to burden of proof (§1
(3) and (4)). This distinction, between being guided and being bound,
entered the law of the Northern Region in 1960, supposedly on an ‘in-
terim’ basis, while the judges of the Native Courts became accustomed
to the new Penal and Criminal Procedure Codes and the Evidence Act,
all very different from the law they had been accustomed to applying up
till then (Ostien 2007: I, 63-65 and IV, 181-182). But the distinction has
persisted until the present, and has even been perpetuated in some of
the new Sharia Criminal Procedure Codes enacted in the sharia states
(Ostien 2007: IV, 195-197). Whether the principle of guidance, as used
in §1(3) of the Evidence Act, leaves room for the application, in criminal
cases in the Sharia Courts, of Islamic rules of evidence which are some-
times inconsistent with the Act, is a complex question on which we can-
not enter further here.
c. Zakat. ‘Taxation of incomes, profits and capital gains’ is on the
Exclusive Legislative List (IId Sched. Pt. I §59). But eleven of the sharia
states have set up official agencies for the collection and distribution of
zakat, the Islamic ‘alms’ tax (see note 11). In most states payment re-
mains voluntary, but in three defaulters can be prosecuted, and in one
other zakat can be recovered as a civil debt. Zakat is a tax on wealth.
The levy of zakat on their wealthy Muslims by the sharia states, if it is
ever challenged, seems unlikely to be held inconsistent with the federal
government’s exclusive prerogative to tax incomes, profits and capital
gains.
d. The hisbah groups. ‘Police and other government security services
established by law’ are also on the Exclusive Legislative List (IId Sched.
Pt. I §45), and Art. 214(1) makes the point very clear:
But seven of the sharia states have set up official hisbah organisations
(see note 12) (in other states hisbah groups have organised themselves
as NGOs), which, along with preaching, admonishing, and a good deal
of mediation and conciliation, also do what looks like policing –
584 PHILIP OSTIEN AND ALBERT DEKKER
This part of the law – ‘personal law’, to use the term often applied – is
extremely complex, or should we say ‘plural’, in Nigeria.
Under the constitution, the federal government has the exclusive
right to regulate ‘the formation, annulment and dissolution of mar-
riages other than marriages under Islamic law and customary law includ-
ing matrimonial causes relating thereto’ (IId Sched. Pt. I §61, italics
added). Accordingly there is a federal (originally English) Marriage Act
dating from the colonial period, and a federal (also substantially
English) Matrimonial Causes Act dating from 1970, the latter having re-
placed the prior rule that in matrimonial causes the courts should sim-
ply proceed ‘in conformity with the law and practice for the time being
in force in England’. Marriages under the Marriage Act must be offi-
cially registered. Matrimonial causes must be litigated in the High
Courts.
But most marriages by far, and most dissolutions of marriage, and
most issues closely related to marriage such as guardianships, child
custody and, particularly for women, personal status and property
rights, are governed not by the federal statutes at all, but by Islamic law
or customary law. Islamic law is the classical Maliki fiqh,19 with all its fa-
miliar features; customary law is as multifarious as are Nigeria’s many
ethnic groups. But in truth it is heterogeneous amalgams, of Islamic
586 PHILIP OSTIEN AND ALBERT DEKKER
law with local custom, or of one set of customs with another, which are
in practice applied; and none of it is codified. Administration is often
informal, by family, clan, or community elders; few of the proceedings,
including marriages and divorces, are officially recorded anywhere. If it
comes to that, litigation is in the local Sharia, Area, or (in the southern
states) the Customary Courts.
The constitution leaves regulation of inheritance entirely to the states.
In all states there are statutes, again derived from English law, governing
testate and intestate succession. These interact in various ways with the
Marriage Act and with Islamic and customary law. Thus, for instance,
the inheritance statutes usually apply only if one is married under the
Marriage Act; but even if one is, one’s power to dispose of property even
by will may be limited by Islamic or customary law (Ezeilo undated: 3).
But again, because most people are not married under the Marriage Act,
most estates by far are disposed of, usually informally but sometimes
through the local courts, under Islamic and/or customary law.
We have noted that in Nigeria’s southern states Islamic personal law
has never ousted customary personal law even among the Muslims
(perhaps the new Independent Sharia Panels will begin to change that);
so in practice it is only in the northern states that Islamic personal law
is formally applied, in the Sharia Courts of the sharia states and in the
Area Courts of other northern states in cases involving Muslims. The
Area Courts also apply the appropriate customary personal law in cases
involving non-Muslims, and there are statutory choice-of-law rules for
‘mixed’ cases.
As to non-Muslims in the sharia states, who might wish their own
customary law to be applied in the adjudication of their disputes, the si-
tuation has become confused – the Area Courts, which used to apply
customary law, having been abolished, the new Sharia Courts having
jurisdiction to apply Islamic law only, and the Magistrate’s and High
Courts having historically been excluded from original jurisdiction of
personal law matters arising under ‘native law and custom’. In some
places non-Muslims are nevertheless quietly being catered for in the
Sharia Courts, the alkalis applying local customary law as if they were
still the Area Court judges that most of them used to be. In other places
the Magistrate’s Courts come in, although their jurisdiction to do so too
is questionable.
In the sharia states, appeals from the Sharia Courts should all go to
the Sharia Courts of Appeal: it is anybody’s guess what would happen
to an appeal by a non-Muslim whose divorce or inheritance case had
been decided by the alkali under customary law. In the non-sharia
northern states, appeals from the Area Courts go to the Sharia Courts
of Appeal in cases decided under Islamic personal law and to the High
Courts or the Customary Courts of Appeal in cases decided under
SHARIA AND NATIONAL LAW IN NIGERIA 587
Divorce is everywhere easier for men than for women (including the
unfettered privilege of talak21 for Muslim men), so they do it more of-
ten, and sometimes evade their putative obligations to wives and chil-
dren in the process. But it is perhaps in the area of inheritance rights
that women, especially in parts of the south, suffer the most – particu-
larly widows, who under the customary practices of some ethnic groups
are denied any right to inherit from their husbands, are sometimes
themselves treated as heritable property, and are ritually humiliated and
abused in the process (Sossou 2002 and authorities cited). Muslim wo-
men are generally not subjected to such extremes, but even they at best
receive lesser shares than similarly situated males under the Islamic
rules of inheritance. Much of this falls through the gaps of the funda-
mental rights provisions of the constitution. Finer-grained provisions,
such as those embodied in the U.N. Convention on the Rights of the
Child and the U.N. Convention on the Elimination of All Forms of
Discrimination against Women, unfortunately do not apply: both con-
ventions were ratified long ago by Nigeria, but neither has yet been do-
mesticated, so neither yet has the force of law. We return to this subject
in section 13.9 below.
Further details of any of Nigeria’s bodies of personal law and custom
are beyond the scope of this paper. Readers interested in Islamic perso-
nal law as applied in northern Nigeria in particular might well start
588 PHILIP OSTIEN AND ALBERT DEKKER
Most Muslim women activists are working within the Sharia im-
plementation paradigm: trying to use the [...] Islamic legal tradi-
tion to achieve more gender and social justice within Muslim fa-
milies and communities. The enemy is “merely traditional prac-
tices” oppressive to women, which do not have – or should not
have – the sanction of religion (Nasir 2007: 118, with details of
the activist agenda at 100-105).
Sharia implementation
[…] the sentence shall direct that: (a) he be beheaded; (b) in case
of qisas, he be caused to die in the like manner he caused the
death of his victim…; (c) in case of zina, he be stoned to death;
and (d) in case of hirabah [see note 6], he be caused to die by
crucifixion.
Before a sentence of qisas is passed, the court is to ‘invite the blood rela-
tives of the deceased person, or the complainant as the case may be, to
express their wishes as to whether retaliation should be carried out, or
diyah should be paid or the accused should be forgiven’;26 in some
states the court is bound by the wishes expressed, in some it may appar-
ently go against them if it ‘sees reason’ to do so.
Two other variations from the Criminal Procedure Code raise ques-
tions of conflict with other law. Under the CPC, ‘an accused person
shall be a competent witness in his own behalf in any inquiry or trial’.
Most Sharia Criminal Procedure Codes, consistently with Maliki doc-
trine, have reversed this, saying ‘shall not’. But the Evidence Act, by
which the Sharia Courts are at a minimum to be ‘guided’, says ‘shall’.
The other conflict relates to numbers of witnesses required to prove
particular facts. The Evidence Act says that ‘no particular number of
witnesses shall in any case be required for the proof of any fact’. But
Kano’s Sharia Criminal Procedure Code requires ‘at least four unim-
peached witnesses’ in prosecutions for zina and ‘at least two witnesses
in other offences’ (ibid: IV, 321). The Sharia Penal Codes of two other
states go even further, extending the four-witness rule to other types of
cases and distinguishing between witnesses depending on whether they
are Muslim or non-Muslim, male or female – Niger doubles the num-
ber of witnesses required in many types of cases if they are females
(ibid: 142). But this raises a final point. The laws establishing the Sharia
Courts all lay down that ‘[t]he applicable laws and rules of procedure for
592 PHILIP OSTIEN AND ALBERT DEKKER
the hearing and determination of all civil and criminal proceedings be-
fore the Sharia Courts shall be as prescribed under Islamic law.’ Under
this general directive the Sharia Courts in all states are applying a great
many Islamic rules of procedure and evidence not contained in any en-
acted code but found only in the classical Islamic sources including the
books of fiqh. The rules about numbers of witnesses are an example:
they are expressed in only some of the codes, but are nevertheless pre-
sumably being applied in all the Sharia Courts. This opens up a wide
potential for conflict of laws. How two of the conflicts that have arisen
so far were resolved, is discussed in Ostien 2007: IV, 190-191.
The Sharia Penal and Criminal Procedure Codes have been in force
for a number of years now. Many sentences shocking to modern sensi-
bilities – of amputation of hands for theft, of other forms of mutilation
as retaliation for injuries inflicted, of dire forms of execution, including
stoning to death for zina and stabbing to death with the same knife the
condemned man had used to kill his victims – have been imposed by
the Sharia Courts (Weimann 2007 studies the cases from 2000 to
2004; more have accumulated since). What is notable, however, is how
few of these sentences have actually been executed. Of the probably sev-
eral hundred sentences of amputation of hands for theft, only three
have been carried out, all very soon after sharia implementation started.
None of the other sentences of mutilation appear to have been exe-
cuted, no one has been stoned to death, and Sani Rodi, the double mur-
derer sentenced to be stabbed to death, was hanged instead.
The reason for this is to be found in another provision of all Sharia
Criminal Procedure Codes, which lays down that no sentence of the
type under discussion can be executed unless and until the state gover-
nor expressly consents: and the governors are not consenting. The gov-
ernors’ immediate constituencies are the mostly-Muslim populations of
their states, yes. But the governors, more than most other citizens, are
brought face to face with the wider interests of their states within the
Nigerian federation and internationally, where many pressures have
been brought to bear against permitting the execution of types of sen-
tences viewed in most of the rest of the federation and in much of the
rest of the world as outmoded and inhumane. Moreover many of the
sharia state governors – including Alhaji Ahmad Sani of Zamfara State,
who started the sharia implementation ball rolling – have harboured
ambitions for national office, including the presidency, and they must
have recognised that to permit execution of the many sentences of am-
putation, stoning to death and severe forms of qisas that the Sharia
Courts have imposed would ruin their hopes. The result has been that
with the exception of the three amputations for theft carried out in the
very early days of sharia implementation, the persons on whom such
sentences have been imposed are being quietly dealt with in other ways.
SHARIA AND NATIONAL LAW IN NIGERIA 593
law side what is left over is what we have been calling ‘other Islamic ci-
vil law’, including all the rules that still govern the business relations
and commercial transactions of millions of northern Muslims on a daily
basis: ‘sale, loan, bailment, security, hire, lost property, tort, agency, co-
proprietorship to mention some of those that commonly come before
the courts’ (Report 1952: 121).
Like Islamic personal law, other Islamic civil law survived the
Settlement of 1960, when Islamic criminal law was abrogated. Again
like Islamic personal law, other Islamic civil law as applied in Nigeria
has never been codified: it is still applied, primarily in the north’s
Sharia and Area Courts, on the basis of the Maliki fiqh, no doubt modi-
fied in favour of local custom in various ways in various places. The dif-
ference is that other Islamic civil law was not protected from exposure
to the ‘English’ courts in the ways that Islamic personal law was. The
High Courts have long had concurrent original jurisdiction, with the
Native Courts and their descendants, of cases arising under all the
‘other civil’ part of ‘native law and custom’; and as we have seen, ap-
peals from the judgments of the Native and subsequently the Area
Courts in all such cases, even when governed by Islamic law, were from
1960 directed to the High Courts, not to the Sharia Courts of Appeal.
The primary reason for this difference of treatment seems to have
been a felt need in certain circles for uniformity in this ‘other civil’ area
of law:
Joined to the felt need for uniformity was the hope that the High
Courts, and the federal appellate courts above them, could perhaps
bring it about:
Whether the decisions of the superior courts have had the desired effect
may be doubted. Whether any failure in this regard (as opposed to a
thousand other factors) has retarded economic development may also
be doubted. Perhaps Allott and his colleagues got the developmental
cart before the horse. In Nigeria many subjects crucial to modern eco-
nomic development – bankruptcy, banks, corporations, insurance, la-
bour, patents, professional occupations, securities, trade and commerce
with other countries and between the states, and more – are governed
exclusively by federal legislation (1999 constitution, IId Sched. Pt. I). As
the economy develops, more and more of it will come under the sway
of this legislation and of the lawyers and their common law which the
legislation will inevitably carry along with it, and related litigation will
go more and more to the High Courts only. In the meantime, most
Nigerians, not having reached that stage, are still content to order their
affairs in accordance with the law they know, which in the Muslim
north is the ‘other Islamic civil law’ we have been discussing. The pro-
grammes of sharia implementation have brought little new in this re-
gard: the venue of litigation changed from Area Courts to Sharia
Courts, and, more problematically, the redirection of appeals to the
Sharia Courts of Appeal instead of the High Courts. As we have seen
(see 13.5), the expansion of Sharia Court of Appeal jurisdiction in the
sharia states, beyond the subject of Islamic personal law, to other
Islamic civil law and to Islamic criminal law as well, has already been
declared unconstitutional by the High Courts of two states, and in the
end will probably fail altogether unless the constitution is amended.
A great deal of business in the north is conducted in open-air mar-
kets in all the cities and towns. Among the hopes expressed for sharia
implementation was that it would purify practices in these markets.
vests all land comprising the territory of each State (except land
vested in the Federal Government or its agencies) solely in the
Governor of the State, who would hold such land in trust for the
people and would henceforth be responsible for allocation of
land in all urban areas to individuals resident in the State and to
organisations for residential, agricultural, commercial and other
purposes, while similar powers with respect to non-urban areas
are conferred on Local Governments.
compliant accounts and other products, and in doing so has showed it-
self responsive to a growing demand for this kind of banking. Nigeria’s
first ‘fully-fledged Islamic bank’, to be known as Jaiz Bank International,
has been in the works for some time, but is still trying, it seems
(October 2009), to raise the minimum capital reserve required under
the banking regulations before it can start in business.
Criminal law
The reinstatement of Islamic criminal law is the obvious place to start.
Three issues immediately suggest themselves. (1) In the sharia states,
parallel penal codes are now being applied, under which, for the same
crime, different punishments are prescribed for different people de-
pending solely on their religion. This seems clearly to violate the consti-
tutional ban (Art. 42) on discrimination based solely on religion. (2)
Article 42 also bans discrimination based on sex, but as we have seen
discrimination between male and female witnesses has been reinstated,
implicitly under the Sharia Courts Laws and explicitly in some of the
Sharia Penal and Criminal Procedure Codes. Notoriously, certain sorts
of evidence apply against females only; hence several women, pregnant
out of wedlock, have been convicted of zina and sentenced to death,
while the equally guilty men, denying everything, got off scot-free. (3)
The archaic punishments now reinstated seem to many to violate the
constitutional ban (Art. 34) on cruel, inhuman or degrading punish-
ment or treatment. This provision has hardly been applied by the
Nigerian courts. But courts elsewhere have held that it means, among
other things, that punishment must not be disproportionate to the of-
fence; and death for adultery, or amputation of a hand for theft of a
cow, today seem disproportionate. Lawful punishments may not be car-
ried out in an unlawful manner; and although the death penalty is law-
ful in Nigeria, its infliction by stoning, stabbing, or crucifixion should
be beyond the bounds. Some punishments have in some jurisdictions
been declared unlawful per se: the death penalty in South Africa; flog-
ging in the European Union. What of amputation of hands and other
forms of mutilation? The Nigerian courts might outlaw these if given
the chance in proper cases.
But the interesting point about all these issues is that the courts are
not being given the chance to address them, because they are not being
raised by parties with standing to do so – i.e. defendants in criminal
cases in the Sharia Courts. Most such defendants are not represented by
counsel and have no conception of their constitutional rights. Even
where counsel – in most cases themselves Muslims – do come in to de-
fend, they are not raising issues that might strike at the very heart of the
sharia implementation programme. Why they are not has been discussed
in a paper by one of the lawyers who represented Safiyatu Hussaini and
Amina Lawal (Yawuri 2007: 133, 139). Meantime, as we have seen, actual
execution of the punishments in question has been very rare, the execu-
tive and judicial officials of the sharia states, between them, finding ways
to limit the many kinds of damage this would cause.
600 PHILIP OSTIEN AND ALBERT DEKKER
Women
The classical Islamic law of personal status, the family, and inheritance,
still applied in Nigeria, discriminates in various ways against women.
These issues, some touched on in section 13.6 above, are well known
and need no further discussion here. A number of the new enactments
of the sharia states also specifically affect women. Most of these have to
do in one way or another with trying to keep unrelated males and fe-
males apart, or, where they do mix together, with trying to make the fe-
males less sexually attractive to the males. Thus, some jurisdictions
have made the hijab28 compulsory for all female Muslims ten or more
years old appearing in public. Even where no law requires it, the hijab
has become quasi-compulsory through regulations governing state insti-
tutions, including schools, and, outside such institutions, through pres-
sure exerted by hisbah groups. Attempts have been made to keep males
and females separated in taxis and buses, and to keep females off of
commercial motorcycles (all operated by men); the result of the at-
tempts of the Kano hisbah to enforce the ban there on commercial mo-
torcycles carrying female passengers has already been described. The
regulation of hawking by young girls, a matter of concern in the North
for some time because it exposes the girls to unscrupulous men ready
to pay for sex or have it by force, has in some states been tightened.
Some jurisdictions have tried, without much success it seems, to stop
social mixing of Muslim males and females at events like weddings and
naming ceremonies (also targeted by sumptuary laws as we have seen).
Whether any of this violates the human rights of the women is debata-
ble. In any case women apparently do not feel particularly oppressed by
most of it, except where it has impinged on their livelihoods or mobility
or on their traditional modes of socialising and enjoyment; there the
women have resisted or simply ignored it (Nasir 2007: 105-118). As we
noted in section 13.6, Muslim women activists have not so much ob-
jected to sharia implementation, as they have tried to work within it, to
effectuate rights of women under the sharia which ‘merely traditional
practices’ have denied them (ibid: 100-103).
One such right is the right to education; and here we come to the
case of a human rights instrument which Nigeria has ratified, but has
not yet been able to domesticate. The U.N. Convention on the Rights of
the Child (CRC) was ratified by Nigeria in 1991. The CRC’s most con-
troversial provision (in Nigeria) puts the minimum age for marriage at
eighteen years. But in Nigeria’s Muslim north particularly, girls are of-
ten married off much younger, even as early as nine or ten. This ob-
viously keeps them out of school; it also contributes to a serious public
health problem in the north, vesico-vaginal fistula, which results from
early pregnancy and child-birth. In 2003 the National Assembly took
SHARIA AND NATIONAL LAW IN NIGERIA 601
the first step towards domestication of the CRC by enacting it, over con-
siderable (male) Muslim opposition, as the Child Rights Act. Many pro-
minent Muslim women and women’s organisations, among others,
have since campaigned for ratification of the Child Rights Act by the
states. But, despite their efforts, the necessary nineteen states have still
(October 2009) not ratified.29 The fate of the U.N. Convention on the
Elimination of All Forms of Discrimination against Women (CEDAW)
has been even worse. Although Nigeria ratified CEDAW in 1985, to date
no bill for domestication has even been enacted by the National
Assembly for ratification by the states.
Non-Muslims
What of the effects of sharia implementation on non-Muslims? In treat-
ing of this topic one must be wary of reports in the popular press, al-
lowing for the errors and exaggerations of reporters who are often ill-
trained and undisciplined and writing for a credulous public ready to
believe anything bad about Islam. Thus, for instance, early reports that
all churches in Zamfara State would be demolished and everyone made
to learn Arabic were sheer nonsense – which nevertheless did their
work of inflaming Christian alarm. One must also try to distinguish be-
tween continuing manifestations of long-standing problems for non-
Muslims, more specifically Christians, living in the northern states, and
anything new resulting from sharia implementation in particular. The
various forms of official discrimination against non-Muslims sanc-
tioned by the classical sharia have since Independence been officially in
abeyance.30 Nevertheless, for many years there have been problems,
ranging from difficulties with whether and where a church may be
built, up to periodic outbreaks of communal violence sparked off by
some incident usually involving not only religion but ethnicity and
‘place of origin’ as well. One variant of this, in Hausaland, is ‘indigen-
ous’ Hausa Muslims vs. ‘settler’ Igbo or Yoruba (or other) Christians.
In Plateau State, where there were serious outbreaks in 2001, 2004 and
2008, it is rather ‘indigenous’ Plateau Christians (from one tribe or an-
other) vs. ‘settler’ Hausa or Fulani Muslims; and so on, there are many
such problems all over the country. These problems can unfortunately
be said to be ‘normal’ right now in Nigeria (see e.g. Human Rights
Watch 2006; Ostien 2009).
Bad as all that is, the further question is, what new problems for
Christians or other non-Muslims living in the sharia states have been
added by the programmes of sharia implementation? This is less clear.
Non-Muslims are for the most part expressly exempted from the new
laws, which are frequently said by the authorities to be ‘for Muslims only’.
Most importantly, non-Muslims are not subject to the Sharia Penal Codes
602 PHILIP OSTIEN AND ALBERT DEKKER
13.10 Conclusion
imposed by the Sharia Courts but never executed, the convicts instead
languishing in prison, sometimes for many years, serving time to
which they were not sentenced and never knowing their fate. How is
this outcome – acceptable to no one – likely to be resolved?
We consider three possibilities.
(i) The governors, under pressure from ardent and impatient sharia imple-
menters, will at last give their consent to execution of these sentences. The
large backlog of pending sentences will be carried out, as will new sen-
tences as they are imposed.
This would stir up the Nigerian and world-wide clamour all over again,
and result in all sorts of sanctions against any state that tried it. More
importantly, there is now little sentiment among Muslims even in the
sharia states for such a course. After several years of experience with it,
most see that sharia implementation, even in all the useful forms it is
taking, will not quickly cure all social ills, as many at first believed. Real
progress will require the deepening of religious knowledge and practice
among the people; the state also has much work of its own to do; and it
will take a long time. Meantime, of all the forms of sharia implementa-
tion that have been tried, bringing back Islamic criminal law has proved
least useful of all as a means of social betterment, in practice falling in
its harshest aspects only on the poor, who need help more than punish-
ment, while the richer and more powerful, despite all their evident sin-
ning, escape unscathed. Few in any social stratum want to see mutila-
tions resume or anyone stoned to death; the governors will not consent.
(ii) The sharia states will continue to muddle along under the penal legisla-
tion now in place, finding various ways to limit and mitigate the damage.
dispose of such cases in other ways. In qisas cases complainants are en-
couraged to accept diyah in lieu of qisas; at least one state (Kano) has
made this more attractive by enacting that the state must pay if the de-
fendant and his family cannot.
But still: there remain those large backlogs of unexecuted sentences,
the convicts still languishing in prison waiting for something to hap-
pen, and more will doubtless accumulate. What to do with these cases
is very much under discussion in the sharia states. One idea is that the
governors, in the exercise of their constitutional prerogative of mercy,
should substitute less severe forms of punishment for the ones im-
posed, or remit the punishments after some suitable time served, or
pardon the convicts completely; in fact in 2005 twenty-one persons sen-
tenced to amputation of their hands for theft were set free by the gover-
nor of Sokoto State in this way, and the same may also be quietly hap-
pening elsewhere. Another idea is that where the governors refuse to
act, the courts, or one of them, perhaps the High Court or the Sharia
Court of Appeal, should bail the convicts after some time served – pre-
sumably subject to revocation in the unlikely event that the governor
should at some point decide to execute the sentence after all.
Something like this has happened in the case of the Niger State couple,
Fatima Usman and Ahmadu Ibrahim, found guilty of zina in 2002 and
sentenced to stoning to death. They appealed to the Sharia Court of
Appeal, which admitted them to bail pending the outcome. While the
appeal was pending the jurisdiction of the Sharia Court of Appeal to de-
cide it was called into question by the High Court (see note 15 and ac-
companying text). The appeal therefore has never been decided by the
Sharia Court of Appeal, but it has also never been transferred to the
High Court. The couple are still out on bail, and they are unlikely ever
to hear from the authorities about this matter again. None of this is
very tidy, but for the time being it will probably continue.
(iii) The federal courts will rule that the penal legislation now in place is
unconstitutional. The penal law of all sharia states will revert to what
it was before sharia implementation started. All persons still in prison
under sentence of hudud or qisas will be released and no more such
cases will arise.
Consider only the problem of running parallel penal codes in the same
jurisdiction, under which different punishments for the same crime are
prescribed for different people depending on their religion. This clearly
violates the anti-discrimination provisions of the constitution. The prob-
ability that it will be challenged in the courts is increased by the fact
SHARIA AND NATIONAL LAW IN NIGERIA 605
that the burden of the discrimination falls not only on Muslims, who
might not be inclined to complain: sometimes it falls on non-Muslims,
who for some crimes can be punished more harshly under the Penal
Codes than Muslims can be under the Sharia Penal Codes (Ostien
2007: IV, 14). It is likely, therefore, that before too long somebody will
raise this issue, that it will eventually reach the federal Court of Appeal
and the Supreme Court, and that they will rule that different penal
codes for people of different religions will not do: each state must have
one and only one penal code applicable in all courts to all persons re-
gardless of their religion. Which code will that be? We may be sure that
non-Muslims will never tolerate application of the Sharia Penal Codes
to them. Furthermore, it is the Sharia Penal Codes that expressly discri-
minate on the basis of religion: for that reason they will likely be struck
down, and the Penal Code of 1960, always intended for universal appli-
cation and still the law in all sharia states, will once again cover the
whole field. When this happens, any persons still in prison awaiting ex-
ecution of sentences of hudud or qisas under the then-outlawed Sharia
Penal Codes will be released, and this problem will finally, and correctly,
have been resolved.
It will have been resolved, moreover, in a way palatable to the vast
majority of the north’s Muslims. They will have done their utmost in
the cause of sharia. The responsibility – or the guilt – for saying ‘no’
once again to the application of Islamic criminal law will fall on the fed-
eral constitution and the distant federal judges who administer it. The
judges, Muslims and non-Muslims all concurring, will give clear and
convincing reasons – reasons that in no way impugn Islamic criminal
law per se – why under the constitution the Sharia Penal Codes may not
be run in parallel with the Penal Codes and must be dropped. Muslims
will resign themselves to this as a matter of necessity under present his-
torical circumstances – there being no possibility, in the foreseeable fu-
ture, of withdrawing from the federation or changing the constitution.
Resignation will be easier because of the evident inutility, even unfair-
ness, of trying to apply Islamic criminal law in its full rigor under pre-
sent social conditions. This is moreover but a very small part of the
whole fabric of the sharia, historically often in abeyance even in
Muslim lands. Letting it go for the indefinite future once again, perhaps
with some sense of relief, the north’s Muslims will pray for better times
ahead, when, God willing, it will come to pass that circumstances will
not be so much against them.
So much for the likely fate of Islamic criminal law, which always
tends to monopolise the discussion. Two important points stand out,
which also apply to all the other, more useful, forms that sharia imple-
mentation is taking. One is the psychological and symbolic importance
of having tried so comprehensively to bring Islamic law and Islamic
606 PHILIP OSTIEN AND ALBERT DEKKER
Notes
1 Philip Ostien taught for many years in the Faculty of Law of the University of Jos,
Nigeria; he is the author or editor of a number of works on the laws and legal institu-
tions of northern Nigeria and the programmes of sharia implementation that began
SHARIA AND NATIONAL LAW IN NIGERIA 607
there in 1999. Albert Dekker is a reference librarian with the Van Vollenhoven
Institute for Law, Governance and Development of Leiden University.
2 World Factbook: see Bartleby 2010: Nigeria. Linguists: see Lewis 2009: Nigeria.
3 Jihad: ‘struggle’ or ‘striving’, in Islam usually meant in the sense of ‘striving in the
way of Allah’, which may range from personal striving to correct one’s own faults to
armed warfare against those labeled as unbelievers.
4 Qadi: an Islamic judge charged to apply the sharia in cases brought before him.
Alkali: Hausa form of al-qadi.
5 A note on terminology: the Northern Region was sometimes called the Northern
Province or Provinces, and similarly for the South = the East + the West. The names
the British gave to their high officials in Nigeria also changed from time to time. At
the center, Governors-General of the whole country (1914-1919) became Governors
(1919-1954) and then Governors-General again (1954-1963). In the regions High
Commissioners (1900-1908) became Governors (1908-1913), then Lieutenant
Governors (1914-1932), then Chief Commissioners (1932-1951), then Lieutenant
Governors again (1951-1954), and finally Governors again (1954-1966).
6 Hudud: punishments prescribed by Allah for specific offences, namely, in Maliki law,
zina (roughly, sex outside of marriage; punishment: either one hundred lashes if the
offender has never been married or stoning to death if the offender is or has ever
been married); qadhf (wrongful accusation of zina; punishment: eighty lashes); sari-
qah (theft meeting certain conditions; punishment: amputation of the right hand for
the first offence and further amputations for subsequent offences); shurb (drinking
wine, and by extension imbibing other intoxicants; punishment: eighty lashes); hira-
bah (roughly, armed robbery; punishment ranges from amputation of right hand and
left foot up to death by crucifixion depending on circumstances); and ridda (apostasy
from Islam; punishment: death).
7 Qisas: retaliation in kind for woundings or killings: an eye for an eye, etc.
8 Ulama (sing. alim, scholar): Islamic scholars; those learned in the theology and law
of Islam and the literature, mostly in Arabic, proper to these disciplines.
9 In this quotation from Richardson, the order of the last two sentences has been re-
versed, in hopes of enhancing clarity.
10 Allahu Akbar: Allah, God, is great, or the greatest.
11 Zakat: the Islamic ‘alms’ or religious tax, payable annually, in cash or in kind, on
most forms of wealth, and meant in various proportions for the support of specified
classes of people including the destitute, the poor, those in debt, those in bondage,
strangers stranded on the way, new converts to Islam, those ‘striving in the way of
Allah’ including e.g. Qur’anic teachers, and those who administer the tax itself.
12 Hisbah: enjoining what is good and forbidding what is wrong according to the sharia;
by extension, those who enjoin and forbid.
13 The first amputation was performed on 22 March 2000, when the right hand of
Bello Buba Jangebe of Zamfara State was cut off for theft of a cow. Jangebe had de-
clined to appeal the sentence, accepting it as his just desserts under divine law. See
e.g. Nigerian Guardian of 24 March 2000. The complete records of proceedings and
judgments of the courts in the Safiyatu Hussaini and Amina Lawal cases, in English,
together with other information and analysis, are given in Ostien 2007, Vol. V.
14 This episode was reported in Abdulfattah Olajide, ‘Shariah Gains More Ground in
Yorubaland’, Weekly Trust, 15 November 2002, see http://www.corpun.com/ngj00211.
htm.
15 Mai Tangaram vs. Mai Taxi, High Court of Borno State, case no. BOM/5A/2002, rul-
ing dated 28 June 2002 (unreported), notice of appeal filed but appeal abandoned;
and Ibrahim Haruna Kuta vs. Ahmadu Galadima, High Court of Niger State, appeal
no. NSHC/MN/6A/2003, ruling dated 12 September 2004, reported in Law Report of
608 PHILIP OSTIEN AND ALBERT DEKKER
27 For the latest reports on Nigeria, both covering 2008, see U.S. Department of State
(2009) and Human Rights Watch (2009).
28 Hijab: a covering worn over other clothing, drawn tightly around the face and drap-
ing loosely down to the knees.
29 There is even debate among the constitutional lawyers as to whether what has been
done so far, by the National Assembly and by the states that have acted on the Child
Rights Act, amounts to steps towards “domestication” of the CRC within the meaning
of Art. 12 of the constitution at all. Our thanks to Dakas C.J. Dakas for drawing this
controversy to our attention, on the complexities of which we cannot enter further
here.
30 One example: in Tela Rijiyan Dorowa vs. Hassan Daudu 1975 NSNLR 87, the Muslim
judge of an Area Court in Sokoto rejected the testimony of a non-Muslim against a
Muslim on the ground that it was ‘not acceptable in Islamic law’. On appeal the
High Court, per another Muslim judge, reversed, holding that under Maliki law the
evidence of a non-Muslim against a Muslim is acceptable in all cases of necessity,
and in Nigeria ‘the necessity […] has always been with us. This is because this coun-
try […] is not a Muslim country but a country where a large number of its inhabitants
are Muslims. Business transactions are bound to occur and have always been occur-
ring between Muslims and non-Muslims. Equally disputes leading to litigations of
Muslims against non-Muslims, as in this case, and vice versa must happen and have
always been happening. In a large cosmopolitan community as exists in Sokoto enga-
ging in a multitude of commercial transactions it would be impossible to do justice
in litigation if a distinction is drawn on the religion a witness adheres to before he
could give evidence in a given case. It would [also] be unconstitutional for any law en-
forced in this country to provide for the rejection of any witness because of his reli-
gion’ (quoting Art. 28(1) of the 1979 constitution prohibiting discrimination on the
basis of religion).
31 To take the extreme case of Zamfara State: there is a Ministry of Religious Affairs
dealing almost exclusively with Muslim matters, including the organisation of
Islamic preaching and teaching across the state, a Council of Ulama, a Sharia
Research and Development Board, a Qur’anic Recitation and Memorization Board, a
Religious Preaching and Establishment of Jumu’at Mosque and Idi Praying Ground
Commission, a Hisbah Commission, and a Zakat and Endowment Board (all to be
documented in forthcoming volumes of Ostien 2007). All of these have their own of-
fices, vehicles and other equipment, paid staffs, and operating budgets.
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14 Towards comparative
conclusions on the role of
sharia in national law
Table of contents
14.1 Introduction 615
Preliminary analysis 615
Different uses of the term sharia 615
The essentialist trap 616
‘Structural death’ or ‘incorporation’ of sharia? 617
Not an overview of human rights violations 618
Structure of the chapter 619
14.2 Understanding the present by the past 619
1985 up to the present: taking stock of recent developments 620
1965 to 1985: the rise, flowering and effect of the Islamic
revival in law 621
1920 to 1965: decolonisation, developmental ambitions of
new states, and their limits 622
1800 to 1920: European expansion, modernisation, colonial
pluralism, and the rise of nationalism 623
Back to the present 625
14.3 Concerns and issues, preliminary findings 626
Supremacy of sharia 627
Legal status of women 631
Cruel corporal punishments 632
Violations of human rights 634
14.4 Comparing and ordering national legal systems 635
Puritan orientation towards classical sharia 636
Large middle group 637
Secular system 643
14.5 Governance 644
Sharia policy in the broader context of governance 644
State, puritans and politics: the clashes within… 645
The complex relationship between sharia and custom 647
Attitudes of the West 649
The long and winding road to justice 650
Notes 652
Bibliography 653
TOWARDS COMPARATIVE CONCLUSIONS 615
14.1 Introduction
Preliminary analysis
This chapter draws some preliminary conclusions from the country stu-
dies. It does not yet attempt to present a comprehensive analysis of all
issues addressed in the country studies. More extensive work is needed
to expose and analyse the rich harvest of these studies. A publication in-
cluding full comparative analysis is planned for the near future.
The common assumption that sharia is binding, i.e. that Muslims are
exclusively subject to classical sharia, is also based on misconceptions.
This book illustrates that since the early Islamic states of the eighth and
ninth centuries sharia always existed alongside of other normative
616 JAN MICHIEL OTTO
can bring salvation. As explained in section 1.5, this is only one of sev-
eral ways to look at the incorporation of sharia.
Although this book does not systematically list human rights viola-
tions, as there is no need to reiterate the existing reports, the authors’
chapters are thoroughly informed, if not motivated by the said con-
cerns. In our probing of national law, we have, often implicitly, explored
and assessed the human rights protection systems available in the re-
spective countries. It is in view of the sharia-related violations of human
rights that this study has defined four areas of main concern (see 1.3).
Discrimination of women, freedom of religion (apostasy), and cruel cor-
poral punishments are among the concerns investigated. Other impor-
tant concerns, for example the legal position of non-Muslims and non-
orthodox Muslims, of atheists, and of homosexuals, could not be in-
cluded in this study.
1965 to 1985: the rise, flowering and effect of the Islamic revival in law
The remarkable Islamic ‘Revolutions’ of Iran and Pakistan (1979), and
the Sudan (1983) were the result of both domestic as well as interna-
tional processes. Development policies had been rather unsuccessful in
those countries. The centralised, authoritarian, mostly socialist, ideology
of the 1960s was showing cracks, and so were the reputations of ruling
political elites. Governments and politicians felt a strong pressure from
traditional elites, such as religious scholars and tribal chiefs, and had to
respond, even if only for tactical reasons. During this period religious
scholars and puritans made their voices better heard throughout the
Muslim world, and in Iran under Khomeini the clergy even seized
power.
The international impact was tremendous, especially in the Muslim
world. Islamists everywhere were encouraged to gear up their opposi-
tion against governments. Their puritan ideology featured three ele-
ments: a broad and bitter critique of the government in power; an out-
spoken dislike of the West because of its political, military, and econom-
ic dominance and of what is seen as its moral decadence; and a
competing governance model, i.e. the ‘Islamic state’, which should ‘in-
troduce the sharia’ and replace ‘Western law’. General Zia-ul-Haq, who
seized power in Pakistan in 1979 and General Numeiri, who had long
been in power in the Sudan, both sensed the legitimising effects of this
ideology, and decreed islamisation of law.
Because Islam in most Muslim countries is Sunni, whereas Islam in
Iran is Shii, most puritan movements were more open to Sunni mis-
sionary movements. These were often sponsored by Saudi Arabia, while
the Egyptian Muslim Brotherhood served as a model for political pro-
grammes and organisational methods. The aversion of the Brotherhood
and similar movements to the West dated back to the times of its
founding in 1928 by Hassan al-Banna; only a while ago most Muslim
countries had been under European colonial rule. After struggling for
independence they were liberated from foreign rule, and yet many felt
that Western domination had still not disappeared.
622 JAN MICHIEL OTTO
[I]n 1920 […] the Ottoman Empire collapsed and the Turkish
Republic rose from its ashes. The founder of the Republic,
Kemal Atatürk, tolerated the continued existence of Islamic law
in the Republic for only a very short period of time. Especially
during the period 1924-1929, a number of voluntary receptions
of codes of law from Western countries gave Turkey its civilian,
secular character. The Constitution of 1924 confirmed the prin-
ciple of laicism as a key foundational principle of the Republic.
After the 1930s, the influence of the shari’a on national law eva-
porated. (Koçak intra, see 6.10)
religious family courts in 1955, placing jurisdiction for marital and in-
heritance cases under the umbrella of a unified, national judiciary.
[…] the Nasser government saw the existence of the separate fa-
mily courts as a legacy of Ottoman colonisation […]. (Berger and
Sonneveld intra, see 2.2)
The religious scholars who had once been the leading authorities of
sharia, found themselves in a third-rank position; tribal and community
leaders, who had been in charge of customary law for so long, were also
marginalised.
However, by the mid-1960s it appeared that many states had
achieved less security and socio-economic development than they had
hoped for and promised. The fact that leading politicians, civil servants
and army officers used their public positions for private gain, began to
create widespread resentment. Also, government’s attempts to unify
and modernise sensitive areas of law, such as family law and property
law, bringing them in accordance with rule-of-law standards, caused
considerable resistance (Allott 1980). Ethnic conflicts, separatist move-
ments, military coups and other conflicts threatened the stability of
many young states.
Although modern legislation existed on paper, its implementation
and enforcement proved disappointing. As the people expressed dissa-
tisfaction with their governments, traditional leaders saw opportunities
to regain lost powers. Many people loosing faith in the state resorted to
the mosque and the imam, even if only for Friday prayers, for mar-
riages, burials, and rituals. Prominent religious scholars, like the
Iranian Ayatollah Khomeini, bided their time in seminaries. Perhaps
the time was ripe for a successful counter-movement against the
changes that had begun to overtake the Muslim world more than 150
years earlier.
were frequent. Despite the fact that many states succeeded in stabilising
society, and making progress in many areas (agriculture, industry, edu-
cation, public health), partly with the help of oil revenues, much went
wrong too.
There seems to be consensus on the idea that in that period most de-
veloping states suffered from major governance failures. Political elites
made policies for the common people without giving them a political
voice. Bureaucracies blocked and frustrated private entrepreneurship.
Individual rights were systematically subordinated to the public goods
of ‘stability’ and ‘development’. Politicians who now had the power to
manage vast public funds became self-serving, and corruption in-
creased. Most countries were unable to maintain effective courts, which
were to control illegal practices and provide remedies. And, finally,
there was a serious underestimation of people’s attachment to tradition
in the form of symbols, structures and authorities of religion and
custom.
In response to the above-mentioned governance failures a range of
domestic and transnational actors, began to promote democratisation,
privatisation, human rights, anti-corruption measures, and rule-of-law
policies, all with different motives. Also part of this counter-movement
were the ulama and their supporters, who called for religious and cul-
tural authenticity. The latter translated into the broad transnational
trend often indicated as the Islamic resurgence or awakening, or the ad-
vent of political Islam. While the diversity among islamist movements
was enormous, most of them shared the twin goals of introducing an
‘Islamic state’ as well as ‘the sharia’, instead of the pre-existing constitu-
tions and laws which were considered ‘bad’ and ‘Western’. The next
section discusses the effects of the efforts to islamise national law, since
Iran’s ‘Islamic revolution’ of 1979. How did the Muslim countries un-
der review deal with the various demands to radically change their con-
stitutional, family and criminal laws? And are the alarmist assumptions
about the islamisation of law, so common in the West, actually
justified?
Supremacy of sharia
Scope
To which extent has sharia influenced the national legal systems as a
whole? Most country studies demonstrate clearly that most areas of law
have not been pervaded by sharia-based law. Saudi Arabia is the main
exception, followed at a distance by Iran, and then perhaps by the
Sudan. The majority of moderate governments strives to ensure that na-
tional law meets modern socio-economic needs. This has meant that in
many areas governments did not replicate classical sharia. Perhaps sur-
prisingly, Ayatollah Khomeini himself shared this view.
has laid down a few important ground rules: first, it is the only
court allowed to rule on (in)compatibility of Egyptian legislation
with the sharia; and, second, only legislation implemented after
1980 must conform to the principles of the sharia.
Furthermore, the Constitutional Court holds a restrictive view of
what is encompassed by obligatory rules of sharia and, conse-
quently, accords the legislature a wide margin of legislative free-
dom. (Berger and Sonneveld intra, see 2.4)
Territory
To which extent has sharia-based law been enacted at sub-national le-
vels, notably in specific states, provinces or districts? In the 1990s
waves of democratic decentralisation led to the empowerment of sub-
national entities – states of a federation, provinces, districts, towns.
Some of them decided to enact sharia-related regulations, usually to
promote Islamic ‘virtue’ in religious and social behaviour. Certain states
in federations such as Malaysia, Pakistan, and Nigeria, as well as pro-
vinces and districts in Indonesia issued regulations with criminal provi-
sions, prescribing dress codes for women and men, or compulsory les-
sons in religion. Some prohibited the consumption of food and drinks
during Ramadan, the consumption of alcohol, or ‘indecent behaviour’,
notably extramarital sex. On the latter, a much disputed regulation in
Aceh, Indonesia, even put a death penalty by stoning, in September
2009. In reality such regulations are not systematically enforced, in the
first place because it would be practically impossible to do so, and sec-
ondly because the legal basis of such regulations is often contested. As
national legal institutions are usually slow and reluctant to interfere in
such cases, issues are mollified, and legal uncertainty prevails.
Basic norm
To which extent have constitutions introduced sharia as the highest or
basic norm of legal systems? In five of the twelve countries, the consti-
tution holds provisions which establish an ‘Islamic state’ (see Table A.2
in Annexe). In seven of the twelve countries, constitutional articles de-
clare Islam to be the state religion (ibid). Six countries proclaim sharia
as ‘a source’ or even ‘the source’ of the national legal system or declare
that all legislation must be tested for its accordance with sharia (see
Table A.3 in Annexe).
TOWARDS COMPARATIVE CONCLUSIONS 629
Islamic codification
The issue here is twofold, the first whether the area, in which sharia is
most influential, i.e. family law, is regulated by uncodified sharia law or
by codified national law, and the second whether due to recent islamisa-
tion policies pre-existing law codes, based on Western models, were
thrown overboard and replaced by fully islamised codes.
According to Table 3 (see below) Islamic family law is codified into
national legislation in eight of the twelve countries; secular marriage
law is codified in three others namely Turkey, Mali and the Nigerian
federation. Uncodified sharia is applied in marital affairs only in Saudi
Arabia, and North Nigeria.
A full scale islamisation of existing law codes seems to have taken
place in two countries mainly, the Sudan and Iran, not in the others.
It must be noted that Saudi Arabia has made some important steps
to codify hitherto uncodified areas of law into national legislation,
namely its constitutional law in the Basic Ordinance of 1992, and its
criminal procedure law in the code of 2001.
630 JAN MICHIEL OTTO
Islamic courts
Have states established separate Islamic judiciaries1 that have taken on
the functions of secular state courts? We noted that in four countries,
namely in Malaysia, Indonesia, the Sudan and North Nigeria, there are
broadening mandates and powers of separate ‘religious’ or ‘Islamic’
courts.2
Islamic ruler
Is the ‘Islamic ruler’ with his apparatus essentially authoritarian and
without a check on his power, i.e. does ‘oriental despotism’, to use
Wittfogel’s famous term, still prevail? Among the Muslim countries un-
der review, monarchs and dynasties are not common anymore. Of the
twelve countries, ten are republics, and two are monarchies, namely
Saudi Arabia and Morocco; in both countries the king is powerful and
authoritarian.
In all countries, with the exception of Saudi Arabia, national parlia-
mentary elections are held. In several countries the office of president
is also elected. For example, in Iran people elect the president, who can
be impeached by Iran’s parliament. Iran’s Leader is elected by the
Assembly of Experts, who can also depose him. In the Sudan, the ruling
military dictatorship called elections in Spring 2010, ensuring
TOWARDS COMPARATIVE CONCLUSIONS 631
Polygamy
Has the man maintained his right, as provided for by classical sharia, to
conclude multiple marriages with up to four wives, without the need
for permission of the first wife or of state authorities? In only three of
the twelve countries under review a man may freely marry a second,
third, or fourth wife on his own authority and without any restrictions
or formalities. In other countries polygamy is legally controlled and re-
stricted by the state, usually by family courts or councils.
Inheritance
Do female heirs inherit half of what male heirs in a similar position
would inherit? Inheritance law has distanced itself much less than mar-
riage law from classical sharia. Formally, women in most of the coun-
tries under review have indeed the right to one half of the heritage of a
man in an equal position. Some country studies, however, like Morocco
and Indonesia, refer to research suggesting widespread discontent with
such discriminatory law, and presenting evidence that in practice people
manage to find ways to leave equal shares to their daughters as to their
sons.
Enactment of hadd-offences
Have national criminal laws enacted the classical sharia-based provi-
sions that prescribe heavy corporal punishments for five specific hadd-
crimes, namely extramarital sex, accusation of extramarital sex, robbery,
theft, and consumption of alcohol; and have they added, as some
schools prescribe, apostasy as a sixth hadd-offence? Of the twelve coun-
tries, there are five where these hadd-offences are partially or fully en-
acted in national law, i.e. Pakistan, Iran, the Sudan, Saudi Arabia,
Afghanistan (see Table 5 below). Four countries have not done so,
namely Egypt, Morocco, Turkey, Mali, and the Nigerian federation.
While Indonesia, Malaysia as well as Nigeria have a long tradition of na-
tional criminal law without such provisions, they were introduced in
the 1990s by several Malaysian states, and in the 2000s by eleven
Northern Nigerian states, as well as by the remote Indonesian province
of Aceh. Concerning apostasy, see below and Table A.6 (in Annexe).
1 The penal code of Saudi Arabia is completely based on sharia, including hadd--
punishments. In the other “yes” nations the punishments can be found in the follow-
ing legislation: the Sudan, penal code of 1991, articles, 78, 26, 146, 157, 168, 171;
Afghanistan, penal code of 1976; Iran, penal code of 1996, articles 63-203; Pakistan,
hudud ordinances of 1979; Malaysia, hudud laws in two member states, Kelantan and
Terengganu; Nigeria, penal codes of eleven Northern states.
2 In some nations, whipping has taken place regularly, e.g. in Pakistan, particularly in
the early 1980s.
3 In July 2005, two boys were hanged after being convicted for homosexuality. This ex-
ecution shocked many, the more so since Iran had suspended applying corporal pun-
ishment, such as stoning and amputations, since 2002. It should be noted that hang-
ings are anyway not in line with the traditional hadd-punishments, as mentioned in
classical sharia. Since 2005, when the new conservative government under
Ahmadinejad came in, amputations and to a lesser extent stoning were carried out
again.
This section will attempt to classify the twelve countries’ legal systems
according to the degrees in which they have been impacted by sharia-
based law, notably of puritan orientation, by introducing a rough, three-
fold division. The first category consists of systems where sharia-based
law of a puritan orientation pervades most areas of law. Saudi Arabia
and Iran fit into this category. A second category consists of secular le-
gal systems, in which sharia has no role whatsoever. Turkey is a promi-
nent example. This leaves us with the majority of legal systems, a mid-
dle group of ‘mixed systems’ as our third category. In these legal sys-
tems sharia-based law has no overall dominance but plays a significant
role in one or more areas of the law. We will begin with Saudi Arabia
and Iran, followed by the large middle group in order of decreasing le-
vel of puritan islamisation. We will conclude with Turkey.
636 JAN MICHIEL OTTO
Ruled by clerics, it combined not just religion and the state, but
also theocracy and democracy. The founders made two broad as-
sumptions: first, that what makes a state ‘Islamic’ is adherence
to and implementation of the sharia; secondly that, given free
choice, people will choose ‘Islam’ and will, thus, vote for clerics
as the interpreters and custodians of the sharia. When they
TOWARDS COMPARATIVE CONCLUSIONS 637
Accordingly,
The INC also guarantees men and women equal rights in the
areas of civil, political, social, cultural, and economic rights (Art.
32). These guarantees, however, contradict to some degree other
Sudanese legislation. Equal rights for men and women are espe-
cially relevant with regard to shari´a-based parts of the Criminal
Act (1991) and in consideration of family and inheritance laws,
which are known to be disfavourable to women in a variety of
ways. (ibid)
How the position and role of classical sharia will be further de-
veloped in Pakistan’s national legal system will depend largely
on the political choices to be made by the PPP, choices pertain-
ing to socio-economic development, electoral results, political
stability, relations with the West, Iran and China, and last but
not least, to the Pakistani judicial authorities. At present, faced
with the violent attacks carried out by Islamic extremists not just
in the tribal areas but in the very hearts of Pakistan’s cities, poli-
ticians seem to have lost any interest in pursuing a policy of
Islamisation. (Lau intra, see 9.10)
one of the most radical reforms also being Egypt’s first law of
the twenty-first century. Article 20 of Law 1/2000 effectively pro-
vides for the right of women to unilaterally divorce their hus-
bands through a court procedure called khul‘ (Sonneveld 2009;
see also 2.6). This is exceptional for two reasons. Firstly, while
the law was presented as a law of procedure, it, in actual fact,
contains rules of substantive law. Secondly, although the article
on khul‘ was presented as being in accordance with the sharia, it
is not part of the corpus of any of the four Sunni schools of jur-
isprudence. […] This law therefore brought about an expansion
of the authority of the legislature with regard to interpretation of
the sharia. (Berger and Sonneveld intra, see 2.4)
Two other countries of the ‘large middle group’, namely Nigeria and
Malaysia, are federations with large non-Muslim population segments,
which enacted rather progressive constitutions that ascribe only a lim-
ited place to Islamic law. Both countries have a strong common law tra-
dition. Sharia plays an important role in matters of family law. In both
countries leading politicians at sub-national state level promised to in-
troduce sharia-based criminal legislation at the time of elections, won,
and kept their promise. In Nigeria, this process happened on a much
larger scale and more systematically than in Malaysia. In both countries
the jurisdiction of sharia courts was extended at the cost of general
courts.
In Malaysia, according to Harding, between the sharia courts and the
civil courts there ‘have been and continue to be significant skirmishes
TOWARDS COMPARATIVE CONCLUSIONS 641
However, the very fact that these conflicts are debated, and often even-
tually decided, in the courtroom makes the author conclude that the
mechanisms of the common law are capable of structuring and moder-
ating the fundamental conflicts between sharia and the rule of law
(ibid.).
In 2000 and 2001 eleven states in Northern Nigeria went so far as to
implement Islamic criminal law and entrust its application to Islamic
law courts. While this is a major legal shift, it should be noted that the
judiciary still has allowed no stonings, and since 2002 no more ampu-
tations. The federal government has decided to allow islamisation for as
long as, in its judgment, the constitution is not actually violated.
The legal systems of the two remaining countries of the large middle
group, Indonesia and Mali, are more secularly oriented. The word
Islam does not appear in Indonesia’s constitution, while Mali’s
642 JAN MICHIEL OTTO
This experiment has led to many local and provincial regulations aim-
ing at the promotion of Islamic virtue and the prevention of vice.
The way in which people equate their local customs with sharia also
needs to be taken into consideration.
TOWARDS COMPARATIVE CONCLUSIONS 643
Efforts to pass a new bill on family law have been frustrated for many
years, due to the conflicting views of puritans and moderates, and of
Western and Islamic donors.
Secular system
In Turkey sharia is completely removed from the national legal system.
Secularism or kemalism is constitutionally anchored, and a constitu-
tional court watches out for any violations. An Office for Religious
Affairs supervises religion and education. The first three articles of the
constitution (1982) formulate ‘fundamental principles described as ‘im-
mutable provisions’ in Article 4’. They stipulate that
14.5 Governance
Policy re sharia and contemporary challenges of governance
It may be the case that this book has created the impression that pro-
blems of sharia-based law appear as priority issues on cabinets’ agendas
throughout the Muslim world all the time. In reality, far more fre-
quently discussed are issues of security and stability, economic growth,
public finance, poverty reduction, education, public health, housing, de-
centralisation, elections, and foreign relations. No different than any-
where else, Muslim governments aim for the three goals of stability,
prosperity, and social justice. Governance efforts to reach these goals re-
quire a degree of democracy, sound administration, and an effective le-
gal system, whether derived from fiqh-sources or not.
Perhaps in Saudi Arabia and Iran sharia is so central to all policy con-
cerns that political decision-making immediately touches upon issues
of sharia-based law. In most Muslim countries, however, political debate
about sharia and national law is often just simmering in the back-
ground, only to flare up when attention is called to specific events and
issues. High profile cases of ‘Islamic crimes’, a new marriage bill, puri-
tan violence, skirmishes about judicial competences, inter-religious con-
flict, are all of great political sensitivity.
Governance in such areas comes down exactly to how Hyden et al.
define it, namely as “the formation and stewardship of the formal and
informal rules that regulate the public realm, the arena in which state
as well as economic and societal actors interact to make decisions”
(Hyden et al. 2004: 16). Governance decisions, as Hyden et al. elabo-
rate, are made in six different arenas of governance, i.e. government, ci-
vil society, political society, bureaucracy, economic society, and the judi-
ciary (ibid: 18-22). The country studies in this book have explored many
of these arenas, and show that the Muslim state has taken many differ-
ent shapes: just caliphate, despotic sultanate, colonial empire state, in-
dependent state, authoritarian state, socialist state, developmental state,
sharia state, democratic state, aid state, corrupt state, failing state, rule-
of-law state.
In section 14.2 we concluded that during the first decades after
World War II most developing countries suffered from several serious
governance failures. In response, a ‘new governance’ emerged in the
developing world during the last few decades. Therefore, contemporary
TOWARDS COMPARATIVE CONCLUSIONS 645
networks, their own media, and (inter)national financiers. They also are
among the few organised movements who speak about the real and ser-
ious problems that disrupt society in most of these countries: poverty,
lack of security, education, and health; invasion of the government into
everyday life; and corruption, urbanisation problems, social and cultural
changes, partly under foreign influences (Halliday 2003: 118). Although
many of them are young students, one can find senior members in reli-
gious institutions, the bureaucracy, the judiciary, the army, and the busi-
ness sector. While puritans are often capable of infiltrating those insti-
tutions, state intelligence units are often able to detect and arrest them.
In the struggle to change the existing relationship between sharia
and national law, puritan movements deploy their activists along a num-
ber frontlines, which largely coincide with the main concerns and is-
sues discussed in previous sections (see 14.3).
Another important party in this struggle is the religious establish-
ment of scholars. Many scholars have an ambivalent relationship with
the puritan movements: they feel criticised by them, and they see them
as unskilled in fiqh and overzealous. But, at the same time, they see
them as the front soldiers, who could pave the way to an Islamic state
in which they, the scholars, will finally play a leading role again. In spite
of their marginalisation from the national legal system, scholars retain
important functions. They are senior staff at the ministries of religion.
They sit on local, regional and national bodies as the official representa-
tives of religion, and issue fatwas about many different subjects, from
Islamic banking to euthanasia. As judges in family courts, many of
them have earned a reputation of fairness and ability to find reasonable
solutions for problematic cases. As preachers, they lead the Friday
prayer and are called to attend to the important ‘rites de passage’ –
birth, marriage, divorce, death – and to act as people’s moral compass
in the problems of daily life. Some of them do this also on radio, TV, or
the Internet. In addition, they oversee educational institutions, the man-
agement of waqf-land, the annual pilgrimage, and the collection of
Islamic alms (zakat). On all issues discussed in section 14.3, scholars
take positions based on their interpretation of the fiqh. Most govern-
ments hope that such positions will support state policies and laws, as
the scholars’ religious blessing is most welcome to enhance the state’s
legitimacy.
Besides puritans and religious scholars, the ideological spectrum of
Muslim countries is beset with feminist movements, human rights
groups, and explicitly liberal Muslim groups. While deciding upon sha-
ria-related issues, governments have to consider the – often conflicting –
demands of the conservative ulama, the puritans, the modernists, the
religious minorities, the feminists, and so on. Inevitably, they will in-
voke disappointment and anger from one party or the other. In order to
TOWARDS COMPARATIVE CONCLUSIONS 647
take the wind out of the puritans’ sails, to appease the clergy, and to re-
concile the various goals of development and good governance, clever
compromises are needed. The country studies in this book testify to the
impressive balancing capacities of law-makers, administrators and
judges, using the dual basic norm and legal ambiguity to the best of
their knowledge.
law is worse than the status afforded to them under the most conserva-
tive interpretation of Islamic law’ (see 7.10). Ostien suggests that acti-
vists who seek to improve the legal status of women in Nigeria take re-
course to sharia for the same reasons:
sake of stability, must therefore also keep the tribal leaders satisfied,
and be careful not to disregard their wishes and ‘their traditions’.
lawyers would call ‘legality’, ‘due process’, and, indeed, ‘justice’. Islamic
legal history is more than what puritans often suggest it is. As Hallaq
demonstrates in his 2009 work, the historical archives of sharia and ru-
ler’s law contain many treasures to be discovered and valued as the
building bricks of a strong moderate tradition.
In the long term the processes of state formation and socio-economic
change will probably contribute to the convergence of sharia and the
rule of law. Essentially, for legal development there is no main route
other than through the state, its laws, its legal processes and institu-
tions. Meanwhile, the emancipation of women, the democratisation of
politics, and the increase in respect for human rights are developments
that cannot be denied or halted. After nationalisation and adaptation of
sharia, we are now witnessing its democratisation and constitutionalisa-
tion. Sharia-based laws, therefore, are increasingly adapted – by legisla-
tures and courts – and applied in accordance with the prevailing sense
of justice, as our country studies demonstrate.
This puts huge responsibilities on the legal institutions that have
been established for these purposes. The country studies in this book
suggest that most legislatures, bureaucracies and courts in the Muslim
world have made considerable progress in a few decades time. Harding,
referring to Malaysia, argues that modern legal institutions are, in prin-
ciple, able to bring ‘the problem of Islam and constitutionalism’ to a
peaceful solution, even though their work is complicated by political
controversies and intellectual confusion. In countries such as Turkey,
Pakistan, and Egypt, fairly independent courts play key roles in accom-
modating or even solving fundamental conflict. The very fact that these
conflicts are dealt with in a legal procedural manner, is a clear sign of
hope that, as Harding puts it, the mechanisms of modern law are cap-
able of structuring and moderating many of the fundamental conflicts
between sharia and the rule of law (see 14.10). Generally speaking,
though, the state of legal institutions in the developing world is far
from ideal, and much remains to be done, but at least they are there,
and channel conflicts.
While professional jurists operate from the end of national law, much
work lays also ahead at the other end, i.e. for religious scholars to make
constructive use of the intellectual heritage of the fiqh. Mir-Hosseini
shows how in Iran ulama have taken the lead in intense discussions
about ways to make interpretations compatible with contemporary as-
pirations, notably with human rights. Scholars therefore are increas-
ingly trained in the new methodologies, as Hallaq discusses in the last
chapter of his latest book. Egypt’s Ashmawi, Syria’s Shahrur, Kuwait’s
Abou el-Fadl, Pakistan’s Fazlur Rahman, Iran’s Soroush, Indonesia’s
Hazairin, were raised and studied in different Muslim countries, but
652 JAN MICHIEL OTTO
they all share a strong desire to reconcile sharia with modernity (Hallaq
2009: 500-542).
Puritans will remain a social and political force to reckon with. In re-
cent decades they have been associated with radicalism and violence,
without any credible and feasible perspective on justice for all (Fuller
2003). Perhaps their recent recourse to human rights and democracy
will open up more constructive and successful routes. In any case, they
will keep reminding the world that sharia remains a cornerstone of
Islam. And as long as the state’s legal systems keep suffering from ser-
ious shortcomings, many people will feel a strong desire for better gov-
ernance, for a better system of law. In such circumstances, God’s law,
the sharia, will remain an obvious reference for legal development, or
at least, a source of moral and political inspiration, as has been pro-
posed by An-Na’im in his visionary Islam and the Secular State (2009).
Vikør, in conclusion of his historical analysis of sharia, sees in most
Muslim countries
It is this incorporation, this merger, which has been the main theme of
this book. If the collaborative efforts of all contributors have provided
the reader with a realistic and balanced overview and a deeper insight
into the relationship between sharia and national law, our main objec-
tive has been achieved. Hopefully, this book will also serve as a useful
foundation for further comparative research, moving into three direc-
tions, as to include analyses of landmark decisions by the courts, of
field studies on local sharia-related practices, and, finally, initiate addi-
tional socio-legal studies of the sharia-based laws of other Muslim
countries.
Notes
1 As we learned from the country studies, the terms ‘Islamic court’, ‘sharia-court’ or
‘religious court’ are labels which in themselves contain little relevant information,
not any more than ‘national court’ or ‘general court’ for that matter. Some ‘Islamic’
or ‘religious courts’, like in Indonesia, are actually state courts, subordinate to a su-
preme court of a basically secular set-up. Elsewhere, for example in Saudi Arabia or
Iran, courts are not given such label, but the law they apply and their legal interpreta-
tions are clearly based on fiqh.
2 The next phase of this research project will address developments in the case law of
religious courts. Based on the country studies so far, our overall hypothesis is that
TOWARDS COMPARATIVE CONCLUSIONS 653
higher courts tend towards more moderate interpretations as compared to the some-
times strict interpretations in the rulings of lower courts.
3 See for an analysis of ‘the clash within the Islamic civilisation’, Trautner (1999).
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Annexe: Tables
Alim (pl. Ulama) – Those who have been trained in religious sciences;
religious scholar. Also ‘Alim.
Bad – Dari word for the practice of the exchange of women between fa-
milies when a crime is committed as compensation for the crime
(Afghanistan).
Hudud (sing. Hadd) – Punishments fixed in the Qur’an for crimes con-
sidered as violations of God’s limits, namely theft, extramarital sex, un-
proven/wrongful accusation of extramarital sex, armed robbery, con-
sumption of alcohol – and, according to some schools of thought, apos-
tasy; one of four categories of crimes/punishment in Islamic penal law.
Also, Hodud (Iran); Hodūd (Dari); Hudood (Pakistan).
Ijbar – Doctrine under Maliki law providing for the overruling power of
the father or guardian to act purely (theoretically) in the girl’s best in-
terest. In Nigerian context, ijbar manifests itself for example in the
marrying off of young girls to much older men.
Jirga – local or regional assembly. Took, still take, primary role in dis-
pute settlement for tribal groups (Pakistan, Afghanistan).
Khul‘– A form of divorce by mutual consent in which the wife asks her
husband to repudiate her in exchange for waiver of her financial rights
GLOSSARY 665
Mahr – Islamic dowry, part of the ‘wife’s dues’, may be paid at once or
split into two payments, one upon marriage and one part later. One of
the requirements for a valid marriage.
Malik – King.
Nezām-nāme
– See Nizam (Saudi Arabia).
Orfi courts – State courts that had jurisdiction over matters involving
the state (Iran).
Salaf – Early pious Muslim from the first three generations following
the time of the Prophet Mohammed, or Islamic forefathers.
Shafi’I Sharif (sing.) ashraf, shurafa (pl.) – Man claiming descent from
prominent ancestors usually the Prophet Mohammed through his
grandson Hassan; position of governor (Saudi Arabia).
Shubha – An illicit act that seems a licit one, or legal doubt. In Islamic
law a ground to reduce severity of punishment in criminal cases.
Under Moroccan law a valid ground for establishment of descent in
cases where there is a formal lack of a valid marriage but the couple
are maintaining conjugal relations.
Tarbiyah – education.
Wali – Male guardian for the bride required to make a marriage valid
in Islamic law.